Category: Meditation

There is no use denying the fact that the world, which surrounds us, has a great number of different mysteries which a person is still not able to understand. However, there are many various attempts to analyze the universe and understand how it functions. Thus, a person needs an instrument to cogitate about different phenomena. That is why philosophy appeared. Being a very ancient science which tried to determine the main regularities according to which the world functions, philosophy created different approaches to the world analysis and ways to obtain knowledge. Nowadays, humanity has a great number of various ideas connected with it and is able to choose the best one. Besides, appearance of a new philosophic approach is rather complicated process as it challenges traditional one. Under these conditions, Descartes Meditations on First Philosophy can be taken as a very important step in development of philosophic thought and critical thinking.

Being a very talented mathematician and philosopher, Descartes was no satisfied with the rule of traditional Aristotle’s philosophy, which was taken as the only right one. That is why, Descartes was interested in creation of a new and unique approach which would be able to replace the old one and become more efficient. However, just description of his own vision of the problem and world was not enough. Descartes realized that he had to explain his main ideas for people and the most outstanding philosophers of his time be able to understand him. That is why, the work Meditations on First Philosophy appeared. It was the attempt to change existing rules and introduce the main aspects of critical thinking for people to be able to analyze the world and information which they obtain better. Resting on these facts, the work can be called the reflection of Descartes philosophy and his attempt to make people understand it.

There are six meditations in the given work and each of them introduces its own idea. The author presents his cogitations on behalf of the Meditator, which centers his thoughts around different issues. The first meditation on what can be called in doubt shows the authors attitude toward the nature of things and the way in which people obtain information (Descartes 17). Meditator outlines the fact that he has been wrong for many times in many different things. He underlines that all opinions could be doubted if a person is able to find the reason to do it.

Meditator states that all information, which a person possesses, he/she obtains with the help of different senses. However, at the same time a person may be deceived while dreaming, feeling things which do not exist. It is possible to suggest the idea that Descartes tends to show people that there are no universal truths in the world and thing, which seem quite real, can turn out to be totally false. That is why, a person should be critical in his/her thinking and analyze what he/she sees and percepts finding different reasons to doubt existing opinion.

Meditator continues his cogitation in the second meditation of the nature of human mind. It is connected with the previous one as Descartes tries to show peculiarities of human thinking and mind. Analyzing this very part, it is possible to say that the author tends to show the idea that a person or things consciousness determines existence of this very person or thing. Providing the example in which the Meditator cogitates whether objects can exist if he does not believe in them or not, Descartes shows readers that human mind is the thing which makes the world real for a person. Moreover, his assumption that a human being is a thinking thing which analyzes and doubts can be taken as Descartes definition of a man. Only a person who has critical attitude towards the world can be called a human. Meditators example connected with wax tends to show that a thing is what it is believed to be because of the intellect (Descartes 36). That is why, one of the main ideas of this section is the importance of intellect and thinking for a human being and his/her understanding of the nature of things.

However, Descartes is not only interested in the nature of common objects and things. Being a bright representative of his age, the author is interested in the nature of God and its existence. Descartes insists on critical analysis of the world, though, at the same time he also tries to prove the existence of God with the help of his own arguments. Stating that something could not appear from nothing, Meditator also uses his previous assumptions to prove the existence of God. Wax is wax because a person takes it as this substance and believes in its existence. The same deals with God. He exists because people believe in it. This argument can be taken as rather ambivalent and contradictory as using the same principle a person can prove existence of a great number of different things. However, one should admit that Descartes logic and the way in which he presents his arguments are rather convincing and lead to better understanding of the some main aspects of religion.

The following meditation about the True and the False results from the previous two meditations. The author poses a question if God really exists and, moreover, if he is the source of our Universe, how such things as error or mistake could happen. In other words, the author cogitates about the nature of the error and the way in which a person can make some false conclusion. One of the possible reasons of the appearance of errors suggested by the Meditator is the limited knowledge which prevents a person to understand the nature of some thing and its purpose which is meant by God. This assumption seems very important for the whole understanding of Descartes philosophy and the nature of knowledge in general. There is no use denying the fact, that mistakes very often appear because of the lack of knowledge and, that is why, Descartes is absolutely right in his ideas about the nature of mistake.

The fifth meditation devoted to the essence of material things also touches the issue of God again. Resting on conclusions made in the previous parts of the work, the Meditator returns to the question of the existence of God and tends to prove it with the help of new ideas. The same deals with objects. Descartes differentiates between clear objects and objects which nature is confused. It should be said that the author also cogitates about some mathematical terms and the issue of perfection. He is sure that perfection includes existence and, that is why, being an ideal creature, God exists.

Finally, Descartes comes to his last meditation which is devoted to the differences between the act of understanding and the act of imagination. It means that the Meditator also wants to show the difference between the mind and body. He states the fact that some object could exist just because God is able to create it. That is why, the author comes to the attempt to show that mental images of the object can be taken as the proof of its existence. It should be said that the idea that imagination determine existence can be taken as rather innovative for Descartes age and even nowadays it could be doubted.

However, it is possible to say that the main aim of all meditations it to present a new way to see traditional objects and make people understand that Western philosophy which bases on Aristotle’s ideas is outdated. Descartes shows that our vision of the world depends on the way in which we obtain and possess information. Critical attitude towards objects, which a person sees, is vital for him/her to understand the world better and. moreover, it helps a person to understand that he/she really exists.

With this in mind, it is possible to assume that the work Meditations on First Philosophy can be taken as the attempt to introduce the main ideas of critical thinking. Thus, Descartes also tries to show people the way in which they could understand their human nature and assure that God really exists. Being reflection of Descartes vision of the world, the given work introduces a new philosophy which helps people to obtain some answers.

Works Cited

Descartes, Rene. Meditations On First Philosophy. Indianapolis, Indiana: Hackett Pub Co, 1993. Print.

Why does Descartes think there is reason to doubt all beliefs based on our sense capacity? (First Meditation).

René Descartes began his philosophical work with the first meditation. In this meditation, René questions or doubts the true existence of everything he had known. He claims that he had held from his youth “… many false opinions for true and that consequently what I afterward based on such principles were highly doubtful…” (Descartes 21). He further explains that all he had known, accepted, and held as the highest truth, were received through his senses.

Since he considered senses deceptive, “…I observed, however, that these sometimes misled us” (21). Descartes argue that it is not prudent to put absolute trust in our senses. He bases this argument on the premise that once deceived, a person should be more careful for it is likely for them to be deceived again.

According to Descartes, the deception of the senses is so strong that it presents its self as the absolute truth to even thinking beings. He further states that though he was sited next to the fire wide-awake, and certainly looking upon the paper he was holding in his hands, it could still be possible that it was all but a dream! To this, he states that there are, “…no definitive signs by which to distinguish being awake from being asleep” (22).

However, René Descartes’ work does not claim that senses are always deceptive, “But it may be said, perhaps, that, although the senses occasionally mislead us respecting minute objects…there are yet many other of their information (presentations), of the truth of which it is manifestly impossible to doubt.” He further says that it is unreasonable to doubt his existence. One reason that René Descartes claims as the weakness of the senses is our human background knowledge. He says, “Others are in error respecting matters of which they believe themselves to possess a perfect knowledge” (51).

By questioning the certainty of two plus three being five, René argue that as much as adding the values represent simple and general objects, our responses could be a result of the background knowledge we have on arithmetic. With no such information, even dealing with absolute objects that their existence is absolute becomes complicated. In support of this opinion, Descartes claims there is an evil god who deceives us to believe the existence of such matter as the sky, the ocean, air, and objects when in the actual sense there is none. He states, “…the belief that there is a God who is all powerful, and who created me, such as I am, has, for a long time, obtained steady possession of my mind.

How, then, do I know that he has not arranged that there should be neither earth, nor sky, nor any extended thing, nor figure, nor magnitude, nor place, providing at the same time, however, for [the rise in me of the perceptions of all these objects, and] the persuasion that these do not exist otherwise than as I perceive them ?” (24). René Descartes also argues that senses are like illusions.

That human beings see these illusions daily in their sleeps and imaginations and it is quite hard to be certain whether what we see, hear, and smell are mere perceptions. He says, “…just as of certain real colors, all those images of things, whether true and real, or false and fantastic, that are found in our consciousness are formed.” He says that at times he has been deceived in his sleep by illusions so clear that distinguishing them from the real state of happenings is almost impossible. This often amazed him.

How does Descartes think he finally has no reason to doubt beliefs based on our sense capacity? (Sixth Mediation)

In meditation six, René Descartes searches for the truth and attempts to dispel the reasons and claims for his doubtfulness. In doing this, he sets out on a planned course; to recall all he had believed as true, examine the reasons that made him doubt them, and to consider what to continue believing. He says, “I will recall to my mind the things I have hitherto held as true…perceived by the senses, and the foundations upon which my belief in their truth rested… examine the reasons that afterward constrained me to doubt of them; and, finally, I will consider what of them I ought now to believe” (62).

Having even doubted his own existence, claiming it could be a deception of the senses, Descartes attempts to establish a strong and rooted argument for his decision to believe that there was no reason to doubt beliefs based on senses. On things he had perceived, he says, “I perceived that I had a head, hands, feet and other members composing that body which I considered as part, or perhaps even as the whole, of myself.

I perceived further, that that body was placed among many others, by which it was capable of being affected in diverse ways, both beneficial and hurtful; and what was beneficial I remarked by a certain sensation of pleasure, and what was hurtful by a sensation of pain” (62). One may ask, what made Descartes doubt the very things he believed in before? To which he answers by using an illustration. He talks about towers which when observed from a distance seem to be round and when looked from closer, appear to be square. Since the structure remains unchanged, he concluded that there could be error in judgment based on external senses.

He further tried to justify his doubting by claiming lack of definite distinction between dreaming and being awake. Descartes finally changed his belief in none reliance on senses after careful consideration of many factors. On his belief that there was no line between dreams and actual occurrences, he said, “I now notice that there is a considerable difference between these two; dreams are never joined by the memory with all the other actions of life, as is the case with those actions that occur when one is awake.”

He also realized that he had a body. He learned from his “nature” that the body senses pain and heat caused by any external physical thing it comes into contact. His “nature” taught him further that there existed a connection between the mind and body. This, he illustrates by using analogy of a sailor and his ship. A sailor only sees damage caused to his ship but does not feel the damage himself. However, the mind feels when the body is injured because they are related. He also notes that the mind and the body are different.

In his concluding remarks, Descartes appreciates the senses and the great service they offer in enhancing human understanding. He asserts that senses help in correcting error humans are prone to and help in recognizing those errors. He further asserts that, “…knowing that all my senses … indicate to me what is true than what is false, in matters relating to the advantage of the body… make use of more than a single sense in examining the same object… being able to use my memory in connecting present with past knowledge… I ought no longer to fear that falsity may be met with in what is daily presented to me by the senses,” (71).

Descartes hold that our true sensations only partially resemble things or resemble only the primary quality of things. Explain what Descartes view of the distinction between primary and secondary qualities is and why he holds it.

In meditation six, Descartes attempts to draw a line between primary and secondary qualities. He further attempts to explain how senses perceive the primary and secondary objects. He categorizes things such as color, heat, and tastes as primary while others like shape, texture, and size as secondary qualities. According to Descartes, primary qualities of an object are distinctively perceived because they are geometric qualities.

On the other hand, Descartes says secondary qualities can be misleading as they are non-geometric. Their perception is often obscure. He says, “But I am accustomed to imagine many other objects besides that corporeal nature which is the object of the pure mathematics, as, for example, colors, sounds, tastes, pain, and the like, although with less distinctness…” (62). The understanding of these primary and secondary qualities, require the use of both sensory and intellectual perception. What distinction does Descartes put between these perceptions? He says sensory perception involves the use of imaginations while intellectual perception involves the use of understanding.

To explain how sensations only give a partial resemblance of primary figures, while intellect views both its primary and secondary, Descartes uses an illustration of a triangle and a chiliogon. He says, “But if I desire to think of a chiliogon, I indeed rightly conceive that it is a figure composed of a thousand sides…but I cannot imagine the thousand sides as I do the three sides of a triangle. Thus, I observe that a special effort of mind is necessary to the act of imagination, which is not required to conceiving or understanding and this special exertion of mind clearly shows the difference between imagination and pure intellection” (61).

Descartes’ views secondary qualities as exclusively existent in the mind and not in the body. He further explains that these qualities could be a result of things in the world. Since the secondary qualities do not reside in the objects, use of senses to perceive objects only gives one dimension of the objects. Having explained that our comprehensive understanding of objects involves our imaginary and intellectual perceptions, and that senses are deceptive, the use of senses alone does not constitute an objects entirety.

Descartes in his conclusion of meditation six, which is the last meditation too, makes interesting accounts of possible reasons for our senses misleading us. He says that the purpose of our intellect is to make judgment on what is true or false. On the other hand, our senses are meant to guide us in our worldly activities and are therefore ill equipped to make accurate judgment. Therefore, our error in judgments is a result of over dependence on our senses. The responsibility of accuracy in judgments should be for the intellect.

Work Cited

Descartes, Rene. Meditations on First Philosophy. Sioux Falls, USA: NuVision Publications, LLC, 2007. Print.

Knowledge has been undergoing constant change over the course of time along with human development. The interpretation of knowledge is not a recent development, because much debate was being carried out and logical explanations given from the time of Aristotle (and likely long before him). The philosophy of Lao Tzu and Rene Descartes was developed around 5^th century B.C. in China and 16^th century A.D in France respectively. Even with extreme difference in their schools of thinking and gap of about 2000 years in their respective beginning these two philosophical branches carry most similarity in understanding knowledge, which is much relevant even today. Taoism is based on the way of nature, as humans evolved from nature they are finally dependent upon nature for their survival and Descartes developed a ‘mechanistic view of knowledge,’ which has been explained in detail by Descartes in the articles titled ‘Meditation’. Though there are similarities in explaining different paths of understanding knowledge it is presumed that old master Lao-Tzu prevail over the father of modern philosophy Descartes in proving his points.

Defining knowledge is a complex job and a broad definition for knowledge given by Harvard professor David Perkins includes process like “cognition, transfer, intelligence, and memory and any of the manifestation of knowledge such as in the brain, in book, on the internet, etc.” (Cabrera, 2002). And the three goals of education according Perkins are retention of knowledge, understanding of knowledge, and active use of knowledge.

Before the development and control of religious beliefs human reasoning and definitions about the world around him were based on natural phenomenon and, thus, nature was the main symbol of knowledge under Taoism. The authority of nature God was replaced by religious logic and ruled till Descartes developed a ‘mechanistic view of knowledge’ and the paradigm in the present world of information technology is that “the universe and everything in it is merely a computational program that process information.” (Cabrera, 2002, Drawing on complexity science).

Taoism, Buddhism, and Confucianism were the major religions of ancient China. The concept of Tao is based on the way of nature. As humans evolved from nature they are finally dependent upon nature for their survival, the Taoist philosophy understands ‘Tao’ as the one thing which exists and connects the many things.

(On truth and reality: The spherical standing wave structure of matter (wsm) in space, 2008). The origin of Taoism has been subject of dispute among historians and it is presumed that Taoism originated from ancient oral tradition, which has been copied by an unknown author during the third century B.C. The first text ‘Tao Te Ching’ ( The Canon of Tao and Te: The way and its Power) has been credited to be compiled by Lao Tzu (older master) who is traditionally believed to be its author and with a collection of over 80 poems describing the importance of Taoism it became the foundation for Taoist philosophy that influenced scientific, philosophic, psychological, and linguistic ideas of both eastern and western traditions (Chen, 1989).

The four basic educational systems of Taoist principles are acquiring Knowledge, student and the teacher relationship, resources, and the meditation. In Taoism the concept of contradicting relation between opposites is symbolized in the form of Yin-Yang. The symbol ‘Yin-Yang,’ a circle with black and white dissolving in each other, represents opposing at the same time balancing characteristics present in nature

It is traditionally believed that Lao Tzu was a native of Chu in southern China, and an older contemporary of Confucius, who held the official title “keeper of archives” in the imperial court of the Chou Dynasty, and Lao Tzu is represented as the spirit of the south. Lao Tzu considered the world was in perfect order, but human actions polluted the universe as man stood against cosmic order. Hence, Lao Tzu suggested that humans should follow the way of the universe called ‘Tao’. As humans are not capable or knowledgeable of interpreting natural phenomena they should allow nature to take its own course. Lao Tzu attempted to unravel the construction of knowledge, different types of educational resources, depth of teacher-student relationships, and influence of time frame. Taoist philosophy is based on an understanding of the character of mechanical devices and their influence on humans and it suggests that machines transform humans to machines that they use. In chapter 47 of Tao Te Ching, Lao-Tzu proclaims “Without going outside his door, one understands (all that takes place) under the sky; therefore the sages get their knowledge without traveling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.” These words instruct the seekers of knowledge to look deep within and to be meditative to search for the unlimited possibilities of self.

For Lao Tzu there was no symbol of God than nature, and he was not interested in rituals, which is clearly expressed in the reply given to Confucius. In his reply to Confucius on rituals Lao Tzu said “ those whom you talk about are dead and their bones have decayed. Only their words have remained…. Get rid of your proud air and many desires, your overbearing manners and excessive ambitions. None of these are good for you. This is what I want to tell you. These words emphasize that the essence of ritual consists not in highlighting one’s merits or exposing others evils, but in being humble and yielding, which are the qualities helpful to long life French philosopher, mathematician, and writer Rene Descartes is considered as the ‘Father of Modern Philosophy’ and his approach to understanding knowledge played a major part in forming the modern philosophy. Descartes rejected the concept of supposed knowledge from the past experiences and proposed to begin thinking afresh by stating ‘I think, therefore I am’ because only through reasoning knowledge could be gained. He perceived clear and distinct intuitions are the path of gaining knowledge and importance of intuitive ideas in human mind that helps to understand truth is stressed in ‘Meditation’. Descartes believed that old beliefs and set principles will obstruct our free thinking and prevent developing rational views, and asked “to demolish everything completely and start again right from the foundation” (Newman, 1999).

The philosophy of Descartes is to gain knowledge that is factual, and he instructs to doubt every concept before it is shown to be true and reasonably certain. Descartes suggests that to gather knowledge we should start from nothing and investigate our beliefs until it is proved beyond doubt that what we believe is acceptable. According to Descartes “it is not enough to have a good mind; the main thing is to use it well” and the declaration “I think; therefore I am” are identical to the following words of Lao Tzu. On self knowledge and self mastery Lao Tzu says “Intelligent people know others. Enlightened people know themselves.” These words quoted from Descartes and Lao Tzu clearly stress the requirement of using mind in a good manner to gather knowledge and knowing themselves rather than knowing others to get enlightened. An inquisitive mind that is able to search within and finds out the individual potential will be more successful and source of inspiration. Similarly, “The Tao is (like) the emptiness of a vessel; and in our employment of it we must be on our guard against all fullness. We should attempter our brightness, and bring ourselves into agreement with the obscurity of others.” (Tzu, 2001).

Identical statement from Descartes reads ““if you would be a real seeker after truth, it is necessary that at least once in your life you doubt, as far as possible, all things” and “I doubt, therefore I think, I think therefore I am.” It implies that a real seeker should be like an empty vessel that could be filled with fresh water. If we believe what is already known is true and not ready to doubt or question such concepts it will be difficult to grasp fresh ideas and knowledge.

However, this concept of doubting what is already proved beyond doubt and generally accepted to be true, through years of observations and analysis by our ancestors, propagated by Descartes is one way of questioning credibility of past knowledge and marking the ancient wisdom illogical. Descartes forgets to note that for doubting something one requires some logical foundation and only what is already known will help develop further questions that will lead to further clarification. Whereas, Lao Tzu had penned down ancient wisdom for the benefit of future generation and it was without doubting. The emphasis of Lao Tzu is to empty the mind, and not doubting what is already known, making it clean to accommodate fresh knowledge. Lao Tzu further claims that “The skillful masters (of the Tao) in old times, with a subtle and exquisite penetration, comprehended its mysteries, and were deep (also) so as to elude men’s knowledge. As they were thus beyond men’s knowledge, I will make an effort to describe of what sort they appeared to be.” (Tzu, 2001, Chapter 15). These words are true admission of the worthiness of knowledge attained by old masters Lao-Tzu did not doubt their wisdom. This approach is in opposition to the instructions of Descartes to doubt every thing at least once and that “The two operations of our understanding, intuition and deduction, on which alone we have said we must rely in the acquisition of knowledge.” Depending on our intuition we may get enlightened, but when we doubt our intuitions as well no knowledge will be gained. Hence, it seems that ancient master Lao-Tzu’s teachings are more relevant than those of Descartes in the present age.

Comparing different schools of philosophy particularly Eastern philosophy that is spiritual in nature with Western philosophy that is secular is a difficult exercise, but a mutual understanding of the different systems and their methods will enrich rational minds. In the words of Sri Aurobindo (1951. p.72), philosophy works to “arrange data given by the various means of knowledge, excluding none, and putting them into synthetic relation to the one truth, the one Supreme and Universal Reality.” Aurobindo, S.(1951). The renaissance in India. Pondicherry: Sri Aurobindo Ashram. On analysis of the teachings of Lao-Tzu and Descartes it is found that Lao Tzu arranged various means of knowledge in a systematic relation that is more in harmony with nature and as part of universal reality without doubting its virtue. It shows that Lao Tzu had more understanding of knowledge than Rene Descartes, who stresses more on intuition and clarity of thought.

References

1. Aurobindo, S. (1951). The renaissance in India. Pondicherry: Sri Aurobindo Ashram.
2. Cabrera, Derek. (2002). Knowledge as a complex Evolutionary System: Drawing on complexity science. A Coalition for Self Learning.
3. Cabrera, Derek. (2002). Knowledge as a complex Evolutionary System: Establishing normative goals of education. A Coalition for Self Learning.
4. Chen, Ellen. M. (1989). The Tao Te Ching: A new translation with commentary, St Paul, Minnesota: Paragon House.
5. Newman, Lex. (1999). Descartes epistemology: Methodological doubt. Stanford Encyclopedia of philosophy. Web.
6. On truth and reality: The spherical standing wave structure of matter (wsm) in space. (2008). Web.
7. Tzu, Lao. (2001). The Tao, The King, or The Tao and its Characteristics: Chapter 4. The Tao.Info: All about the Tao Te Ching.
8. Tzu, Lao. (2001). The Tao, The King, or The Tao and its Characteristics: Chapter 15. The Tao.Info: All about the Tao Te Ching.

Rene Descartes was a French philosopher, mathematician, and scientist who lived between 1596 and 1650. His writings mark the dividing line between the empiricist school of thought and the rationalist school of thought. A great deal of this thought was based on information gleaned from the senses. Descartes felt the only way to obtain true knowledge was to rely solely upon human reason while ignoring the senses.

In Discourse on Method, Meditation III builds off of Descartes’ earlier idea that he exists because he is capable of thinking – “I think, therefore I am.” Assuming that what he is able to perceive as distinct must be true, he strives to erase his mind of all information that has been gained through his five senses to arrive at what he knows deep within himself. One of the first things that he perceived in this line of thought was that he had a basic idea of the existence of God. Since that idea had to have had a cause of some kind, because he had already proven that nothing comes from nothing, Descartes reasoned that this cause must have at least as much reality as the idea itself. At the same time, since he did not consider himself infinitely perfect, Descartes reasoned he could not have been the cause of this idea, so there must be an outside cause that is infinitely perfect – in other words, God must exist.

Descartes’ second argument to prove God’s existence lies in his ability to conceive of something perfect despite his own fallibilities. This second argument begins with the knowledge that he exists – again, “I think, therefore I am.” This existence must have a cause of some kind, which Descartes determines to be one of five possibilities. The first is that his existence stems from himself, but if he had created himself, he would have made himself perfect. Since he is not perfect, he could not have made himself. The second possibility is that he is merely a continuation of something that has always existed. However, scientific studies have shown, even in Descartes’ time, continued existence does not necessarily follow from present existence, such as in the case of death. The physical explanation is that his parents were the cause of his existence, but this line of reasoning was determined to lead to an infinite regress and therefore unproductive to follow. If he were made by something that was less perfect than God, as in the fourth possibility, Descartes would still be left searching for the concept of something supreme, which something less perfect than God would not provide. Having eliminated all but one of the five possibilities, Descartes is able to declare with confidence that God exists as he is the only being that meets all of the necessary requirements that have been established.

Although there are some significant holes in Descartes’ logic that have been pointed out throughout the centuries since he wrote it down, Descartes’ procedure of doubtful questioning, constantly bringing his assumptions under suspicion, helped to change the course of modern philosophy, raising significant questions regarding the nature not only of the universe but of knowledge and the separation between the body and the mind. His meditation proving the existence of God is perfect for illustrating how this line of questioning functioned to change the way in which scientists of his day were changing the way they approached their investigations.

References

Descartes, R. 2001. Discourse on Method. Vol. XXXIV, Part 1. The Harvard Classics. New York: P.F. Collier & Son, 1909–14; Bartleby.com. Web.

Descartes, R. 1989. Meditations on First Philosophy. Trans. John Veitch. New York: Prometheus Books.

Introduction

Meditation is a process of a determined focus on a sound, thing, movement or just attention to enhance awareness of the current moment, decrease anxiety, boost recreation and uphold personal and spiritual advancement (Seaward, 2012, pp. 67-74). Even if meditation is a significant religious endeavor in some religions and customs, it could be carried out by anybody irrespective of their cultural or spiritual settings to alleviate stress and ache.

While the Western health practitioners start comprehending the function of the mind in health and illness, there is more concern in the utilization of meditation in medication (Ospina et al., 2008, pp. 1199-1201). Meditative processes are progressively provided in health clinics and hospitals like a device for boosting wellbeing and quality of life.

For instance, meditation is used in individuals with enfeebling, chronic or terminal sickness. This paper compares and contrasts inclusive and exclusive meditation.

Comparison and contrast

Inclusive meditation is a kind of meditation that permits every thought to get into the screen of the mind, yet have no opinion or psychological connection. Inclusive meditation entails observance with psychological detachment (Ospina et al., 2008, pp. 1201-1203). Some of the examples of inclusive meditation are Zen Meditation and Mindfulness Meditation.

Exclusive meditation (also referred to as restrictive meditation) is a kind of meditation that concentrates on just a single thought, to the barring of every other. Some of the vehicles for exclusive meditation encompass mental recurrence (mantra) and recurring sounds (nadem) just to mention a few. Some of the examples of exclusive meditation include Transcendental Meditation (TM) and the Relaxation Response.

Both inclusive meditation and exclusive meditation are similar in that they both concentrate on silencing the occupied mind. The purpose is not to eradicate stimulation but instead to guide the attention of an individual to a particular healing component; a sound, a word, an image, consciousness or the breath of the individual.

In a case where the mind is “occupied” with the sensation of calm and tranquility, it cannot set itself out and be troubled, stressed out or dejected. Inclusive and exclusive meditation can both entail actions that maintain the attention pleasantly rooted in concentration.

In an instance where the mind is calm and focused on concentration, it does not respond to the recollections from earlier times or anxiety of plans in the future, the two key contributors of chronic strain known to impinge on health (Ospina et al., 2008, pp. 1204-1209). On the other hand, inclusive meditation differs from exclusive meditation.

Exclusive meditation involves methodically going past psychological activity and transcending every thought to experience gradually polished, more powerful phases, up to when an individual gets to the condition of pure awareness. Exclusive meditation is practiced as the deepest concentration of the mind with no thoughts but just consciousness, in its most pure and serene form.

On the contrary, inclusive meditation is normally deemed a process of “open monitoring”; observing all thoughts, perceptual experiences or impressions as they emerge and set off devoid of judging or grasping, and is carried out to acquire insight and composure.

Unlike inclusive meditation, exclusive meditation does not entail observing of thoughts, watching the breath or examining the body but is just a practice of transcending thoughts. While inclusive meditation occurs normally within the realm of the mind, exclusive meditation takes concentration to the state of pure awareness, away from the mind (Ospina et al., 2008, pp. 1210-1213).

Conclusion

Meditation has been employed as the primary remedy for curing some illnesses, as an added cure in an extensive treatment arrangement, and as a way of boosting the quality of life of individuals. Both inclusive meditation and exclusive meditation are alike in that they both focus on bringing calm and peace to the occupied mind.

On the other hand, they differ in that while inclusive meditation is based on all thoughts, exclusive meditation excludes thoughts and is based on consciousness. I think inclusive meditation is more effective as inclusion of all thoughts increases and eases the power of concentration thus inculcating a better sense of peace and pleasure.

References

Ospina, M., Bond, K., Karkhaneh, M., Buscemi, N., Dryden, D., Barnes, V., Carlson, L., Dusek, J., & Shannahoff-Khalsa, D. (2008). Clinical trials of meditation practices in health care: characteristics and quality. The journal of alternative and complementary medicine, 14(10), 1199-1213.

Seaward, B.L. (2012). Managing stress: Principles and strategies for health and well-being. (7th ed.). Burlington, MA: Jones & Bartlett Learning.

Introduction

Chronic pain is a serious nursing practice problem that has numerous negative effects on the quality of life of the impacted population. The available pain management approaches are often associated with adverse health effects, limiting their use. The current paper proposes the introduction of mindfulness-based intervention substantiated by the findings of qualitative and quantitative studies and outlines its potential advantages compared to traditional techniques.

PICOT Statement

In adults suffering from chronic pain (P), is mindfulness meditation combined with administration of Acetaminophen (I) a more effective intervention for pain management (O) than the administration of Acetaminophen without the use of mindfulness component (C) in the period of three months (T)?

Research Critiques

Background

The qualitative article selected for the review is the study by Moore and Martin (2015) dealing with the effects of mindfulness-based cognitive therapy (MBCT) on pain management. The clinical problem identified by the researchers was the lack of clarity pertaining to the specific effects of the intervention. Despite the bulk of research dealing with the overall effectiveness of the intervention, the information is for the most part unsystematic, which prevents its implementation in the evidence-based practice.

The study is significant since according to the authors an estimated 20% of the population is impacted by the chronic pain which constitutes a significant economic challenge as well as a noticeable detriment to the quality of life of the impacted population and can cause suicidality, disruption of social connections, difficulties in employment, and depression. Consequently, the purpose of the study at hand is the conceptualization of the perceived benefits of MBCT by patients suffering from chronic pain. Due to the qualitative nature of the research, the research questions are not specified in the article. Nevertheless, they can be inferred as follows:

• What are the perceived benefits of the MBCT program from the perspective of patients with chronic pain?
• What are the factors that enable or hinder the ongoing mindfulness practice?
• What are the best ways to assist the patients in developing their practice?

Both the research questions and the purpose of the study are related to the identified clinical problem.

Methods

The qualitative approach was likely selected due to the exploratory nature of the research (conceptualization of the benefits rather their measurement) and the need to identify the factors impacting the patients’ participation (achievable through interviews). The inferred specific perspective adopted by the researchers was the positive impact of MBCT on the management of chronic pain. The literature review conducted by the authors revealed the abundance of qualitative studies that provided an overview of the benefits and a relative scarcity of quantitative research with specific and measurable conclusions.

The majority of the sources used for the review were within the ten-year range, which is an acceptable practice for the qualitative studies (de Chesnay, 2015). The literature review was logically structured and supplied with a rationale for the choice of the sources. However, the weaknesses of the previous research were not identified.

The research was conducted within a single public hospital pain unit during the course of two years. The sample consisted of voluntary participants with anxiety, depression, and other stress-related conditions (Moore & Martin, 2015). The interviews were administered within the unit on a one-on-one basis during a five-week period. Seventeen participants who agreed to participate were interviewed.

Results

Several distinct themes that determined the participation of patients were identified once the data was processed. The most common themes included the belief of patients in the effectiveness of the mindfulness-based interventions, the extent of control over the pain management procedure, the lack of resistance in accepting the persistent pain, and the emotional struggle between the conflicting needs and ideas during the practice (Moore & Martin, 2015).

The findings align with the results of the studies included in the literature review. The strongest driving forces stemmed from the belief in the effectiveness of the practice and the expectations to avoid the negative effects of the condition whereas the conflicts of priorities and the inability to accept the recurring nature of pain were the most detrimental to the involvement.

Ethical Considerations

The study was approved by the research ethics committee of the hospital where the study was performed as well as the University Human Research Ethics Committee (HREC) (Moore & Martin, 2015). The consent for the recording of the data was obtained from the participants before the study was started. The data gathered via from the interviews was anonymized through deidentification. The participation was not associated with adverse health effects and allowed for additional pharmaceutical means of relief if necessary (Beck, 2013). The research design did not include a control group. Hence, neither the treatment nor lack thereof could raise ethical concerns.

Implications

The research in question contributes to the current understanding of the issues by identifying the factors responsible for the success of the intervention and its underlying mechanisms. In addition, its results align with those of the previous studies, enhancing their reliability. The findings also present several implications for nursing practitioners. Specifically, they allow for the development of effective and affordable pain management interventions and highlight the most likely barriers to success. They also point to a viable direction of further inquiry, such as pain catastrophizing.

Background

The second reviewed article is the quantitative research by Andersen and Vægter (2016) on the effects of mindfulness-based pain management program in patients with chronic pain. The growth of cases of chronic pain in the modern healthcare setting is not adequately addressed. The suggested intervention is based on the assumption that its low resource requirements, non-pharmaceutical nature, and long-term effects make it preferable for the patients.

The purpose of the study is thus to determine the effectiveness of the cognitive behavioral therapy program with integrated mindfulness meditation (CBTm) in the reduction of the intensity of pain compared to a control group of patients on a waiting list and to establish the relationship between mindfulness and pain reduction (Andersen & Vægter, 2016). The paper does not contain the research questions, but they can be inferred from the hypotheses.

• Would CBTm program reduce pain intensity and psychological distress compared to the control condition (Andersen & Vægter, 2016)?
• Would the CBTm program increase the level of mindfulness and acceptance (Andersen & Vægter, 2016)?
• Would the change in the level of mindfulness be associated with a reduction in pain intensity and psychological distress (Andersen & Vægter, 2016)?

The questions are aligned with the problem statement since both are aimed at pain reduction.

Methods

Neither the risks nor the benefits of the study are stated in the paper but can be inferred. The offered benefits include improved methods of chronic pain reduction. The risks involve the relative inefficiency of the intervention in the control group. Participation in the study was voluntary. The written consent was obtained from the participants. The protocol of the research was approved by the review board of the University of Southern Denmark where the study was conducted.

The study utilized a single independent variable – the level of mindfulness produced by the CBTm program. The dependent variables included pain catastrophizing, pain intensity, awareness, attention, and acceptance. Only the dependent variables were specified by the authors. The data was collected via a questionnaire within a single multidisciplinary pain center in Denmark in the course of 13 weeks. Two sets of data were obtained before and after the intervention.

The rationale for the research design was not provided. The participants were invited via mail and underwent the questionnaire. Next, the 13-week program was introduced by professional psychologists, followed by the second questionnaire. Chi-square test was used for the analysis of the baseline data and a sample t-test for continuous data. Several verification procedures were applied to assure rigor, including the Norman-Kleus post-hoc test and an expectation-maximization algorithm. The ANOVA statistical platform was used for data analysis. The measures to eliminate the effects of researcher bias were not specified.

Results

The results revealed the reduction of pain catastrophizing, anxiety, and depression in the treatment group (Andersen & Vægter, 2016). The choice of tools, sampling methods, and the demonstration of scientific rigor allow us to conclude that the results accurately represent reality. The limitations of the study include the sample size which is insufficient for a quantitative study (Charan & Biswas, 2013). Second, the non-randomized convenience sample was used. Third, a significant proportion of the participants dropped out of the study. Fourth, some confounding variables were likely present in the study. Despite the identified limitations, the results were presented with clarity and inappropriate manner.

Ethical Considerations

The study was approved by the review board of the University of Southern Denmark. No information is available on the protection of the participants’ privacy. All patients were subject to established pain management interventions, and mindfulness-based interventions do not produce adverse health effects (Gu, Strauss, Bond, & Cavanagh, 2015).Therefore, no ethical considerations regarding the treatment or lack thereof are detected.

Implications

The current research adds to the existing knowledge on the effectiveness of mindfulness-based interventions for pain management and provides a viable example for measurement of the clinical outcomes associated with the practice. The nursing practitioners can incorporate the findings by adjusting their care delivery methods, improving patients’ outcomes, and increasing patient satisfaction rates.

The research can also be utilized by nursing administrators by modifying the guidelines for pain management for organizations and healthcare networks. However, the results should first be replicated using better controls and more appropriate sampling techniques. Finally, the researchers can obtain directions for further inquiry by addressing the gaps in the association between the variables. In their current form, the results provide an overview of the direction for nursing discipline development.

Proposed Evidence-Based Practice Change

The research articles reviewed in the previous section deal with the same nursing practice problem: the occurrence of chronic pain insignificant proportion of the population. Due to its persistent nature, the phenomenon impacts multiple areas of the suffering individuals’ lives, including economic, psychological, and social well-being. Despite the significant improvements in the pharmaceutical means of pain management, their overall effectiveness is compromised by the adverse side effects.

On the other hand, the use of mindfulness-based interventions, such as mindfulness meditation, yield consistently positive results, enhance patients’ self-management skills, and can be adopted for application in other settings that influence the quality of life on the social and emotional level (Andersen & Vægter, 2016; Moore & Martin, 2015). Therefore, it is suggested to change evidence-based practice by including the techniques which would familiarize the patients with the concept of mindfulness while at the same time equip them with the efficient approaches to pain management.

References

Andersen, T. E., & Vægter, H. B. (2016). A 13-weeks mindfulness based pain management program improves psychological distress in patients with chronic pain compared with waiting list controls. Clinical Practice and Epidemiology in Mental Health, 12, 49-58.

Beck, C. T. (Ed.). (2013). Routledge international handbook of qualitative nursing research. New York, NY: Routledge.

Charan, J., & Biswas, T. (2013). How to calculate sample size for different study designs in medical research? Indian Journal of Psychological Medicine, 35(2), 121-126.

de Chesnay, M. (Ed.). (2015). Nursing research using data analysis: Qualitative designs and methods in nursing. New York, NY: Springer.

Gu, J., Strauss, C., Bond, R., & Cavanagh, K. (2015). How do mindfulness-based cognitive therapy and mindfulness-based stress reduction improve mental health and wellbeing? A systematic review and meta-analysis of mediation studies. Clinical Psychology Review, 37, 1-12.

Moore, K. M., & Martin, M. E. (2015). Using MBCT in a chronic pain setting: A qualitative analysis of participants’ experiences. Mindfulness, 6(5), 1129-1136.

Introduction

The central issue in this study was to determine the place of an evidence-based solution to the problem of stress reduction among nurses by introducing awareness practices in daily clinical practice. Research directly aimed either at producing results from experimental applications or a rigorous review of existing case data is of primary importance to the task at hand. Thus, works were searched for in three scientific and academic electronic databases, such as PubMed, Google Scholar, and Elsevier Library, in two successive stages. In the first stage, the articles were searched using keywords such as “mindfulness meditation,” “EBP,” “nurses,” and “stress.” It should be noted that such a search was not always highly informative, since it offered articles not related to the current topic of the study. Consequently, in order to narrow down the scope of output, directional matching technologies were used several times, with keywords such as “RCT,” “methods,” “evidence-based.” The search at this stage resulted in the identification of 34 works that appeared to be suitable for discussion. The links to the works have been retained in the common document for future reference. The second stage of the selection of the works was conducted using three central inclusion criteria:

1. The article should be written in English.
2. The full text should be available.
3. It should have a level of evidence at least III.

Among others, 11 articles were excluded from the general list because the scope of their investigation was directed at European and Asian countries, which raised doubts about the applicability of models in the United States. In addition, three of the 34 articles had quite a few limitations that currently do not allow for reliable information on the applicability of the results obtained in the general population, and consequently, it was decided not to include these works. After selection by the above criteria and two stages, ten studies were left, including mixed methods (N = 2), systematic reviews (N = 3), quasi-experimental studies (N = 4), and RCT (N = 1).

Mindfulness Meditation Program for Nurses: Justification

In the context of a pandemic, the development of mechanisms for monitoring and managing stress among nurses, including through spiritual and informed practices, is essential to maintaining sustainable health system functionality. There is no doubt that health workers face many challenges in their daily clinical routine — the onset of complications in their patients’ health, their death, communication with the patient’s family, or conflicting work requirements and pressure from managers — that have the potential to cause severe stress. Furthermore, Adzakpah et al. (2016) report that even conflicting demands from supervisors can be factors in the development of nurse professional psychological disorders. In other words, the professional stress of health professionals becomes a source of psycho-emotional tension. This can lead to impaired work performance, undermining the patient’s psychological and physical health, which is unacceptable in a pandemic crisis environment where each nurse’s performance can be critical to saving lives. In this regard, finding effective strategies for managing this condition becomes particularly important in the context of stressful pressure on the employee

Mindfulness Meditation Program for Nurses: Methods for Studying the Relationship

It should be recognized that most independent studies conducted by multidisciplinary specialists from different countries confirm the powerful impact of using conscious and spiritual practices in clinical activities to reduce overall stress levels (Janssen et al., 2018; Penque, 2019; Heredia et al., 2017). Studies based on quantitative and qualitative assessments of the link generally show that, after a professional program of awareness, meditation, and basics of correct breathing, nurses are positive about the influence of such practices and reducing anxiety (Sanko et al., 2016). However, it should be noted that a number of articles in this paper investigate the spectrum of conscious practices differentially, primarily in the methods used. Since stress, fear, emotional anxiety, and worries are categorized as subjective experiences, a qualitative research method of interviewing and surveying nurses becomes a reasonable approach to the study. The overwhelming majority of authors used these models to obtain information on participants’ stress levels before and after the training program. In this context, however, it is worth highlighting the work of Kelm et al. (2018), who, in addition to interviewing nurses, used neurophysiological methods of analysis such as skin screening and monitoring of brain activity during stressor interaction to obtain a more objective assessment of the impact of awareness training programs.

Mindfulness Meditation Program for Nurses: Conclusions About the Influence

The increased attention to stress reduction among nurses in the pandemic is primarily due to attempts to develop models that demonstrate an overall reduction in stress levels. It would be wrong to assume that the methods of stress management lying in the plane of awareness and meditation practices are limited to a small list of strategies. In fact, developed training programs for nurses offer a range of strategies and methods that can be used during stress and crisis conditions to maintain the functionality of a psycho-emotional state. Traditionally, such intervention is considered to be the conduct of educational workshops with nurses during their free time, throughout which professional specialists tell them about the basics of stress management. In particular, Penque (2019) indicates that these sessions take 2.5 hours a week: during this time, learners practice the techniques they learn daily in breathing exercises and mind control to distract them from harmful factors. In other words, throughout the eight-week program, nurses are taught the skills of self-control through spiritual practices and awareness techniques (Gholizadeh et al., 2018; Janssen et al., 2018). However, there are several points of view on the issue of specific pedagogical methods: thus, Rusch et al. (2018) illustrate a wide range of periods, from two to 16 weeks, and for 1-2.5 hours per day. Despite the variety of forms, it should be recognized that this evidence-based proposal has a proven effect not only on the psychological well-being of nurses but also on the immune system. The meditation programs conducted at six to eight weeks seem to have a positive effect on the inhibition of inflammatory processes, suppression of biological aging processes, and restoration of cellular immunity (Black & Slavich, 2016). Although these are preliminary data from the RCTs review, studies of this sort offer excellent prospects for incorporating awareness education practices into clinical routine.

Mindfulness Meditation Program for Nurses: The Magnitude of the Effect

The studies have identified two areas in relation to the magnitude of the effect of such practices on the overall condition of the health worker. Sanko et al. (2016) found that nurses feel more confident in managing professional stress after completing their programs, and the quality of their sleep has improved significantly. For this reason, many of the respondents were positive about the possibility of embedding such strategies in a clinical routine on an ongoing basis. Indeed, some authors even point to improved quality of sleep after passing the programs (Rusch, 2019). On the other hand, one cannot ignore studies illustrating the low performance of such universal programs in the context of the entire clinic: Saedpanah et al. (2016) argue that conscious stress management is ineffective when patients die. In general, it should be recognized that regardless of the breadth of the effect of such programs, they have a positive effect on the professional condition of the employee, especially in conditions of increased stress. It is known that the coronavirus pandemic has caused a significant number of deaths among patients and health professionals, therefore, according to Gholizadeh et al. (2017), these practices are particularly significant for intensive care workers. Ultimately, it is only with knowledge of how to manage one’s emotional state to cope with stress conditions that a nurse can be highly effective and efficient.

References

Adzakpah, G., Laar, A. S., & Fiadjoe, H. S. (2016). Occupational stress among nurses in a hospital setting in Ghana. Clinical Case Reports and Reviews, 2(2), 333-338. Web.

Black, D. S., & Slavich, G. M. (2016). Mindfulness meditation and the immune system: a systematic review of randomized controlled trials. Annals of the New York Academy of Sciences, 1373(1), 13-25. Web.

Gholizadeh, M., Khademohosseini, S. M., Mokhtari Nouri, J., & Ahmaditahoor, M. (2017). The effect of mindfulness intervention on job stress in nurses of intensive care units. Critical Care Nursing Journal, 10(3). Web.

Heredia, L., Gasol, L., Ventura, D., Vicens, P., & Torrente, M. (2017). Mindfulness-based stress reduction training program increases psychological well-being, and emotional regulation, but not attentional performance. A pilot study. Mindfulness & Compassion, 2(2), 130-137. Web.

Janssen, M., Heerkens, Y., Kuijer, W., Van Der Heijden, B., & Engels, J. (2018). Effects of mindfulness-based stress reduction on employees’ mental health: A systematic review. PLoS One, 13(1), 1-37. Web.

Kelm, D. J., Ridgeway, J. L., Gas, B. L., Mohan, M., Cook, D. A., Nelson, D. R., & Benzo, R. P. (2018). Mindfulness meditation and interprofessional cardiopulmonary resuscitation: a mixed-methods pilot study. Teaching and Learning in Medicine, 30(4), 433-443. Web.

Penque, S. (2019). Mindfulness to promote nurses’ well-being. Nursing Management, 50(5), 38-44. Web.

Rusch, H. L., Rosario, M., Levison, L. M., Olivera, A., Livingston, W. S., Wu, T., & Gill, J. M. (2019). The effect of mindfulness meditation on sleep quality: a systematic review and meta-analysis of randomized controlled trials. Annals of the New York Academy of Sciences, 1445(1), 5-17. Web.

Saedpanah, D., Salehi, S., & Moghaddam, L. F. (2016). The effect of emotion regulation training on occupational stress of critical care nurses. Journal of Clinical and Diagnostic Research, 10(12). Web.

Sanko, J., Mckay, M., & Rogers, S. (2016). Exploring the impact of mindfulness meditation training in pre-licensure and post graduate nurses. Nurse Education Today, 45, 142–147. Web.

Providing health care services for patients with high mortality rates is a challenging task, which becomes particularly stressful during pandemics. Nurses constitute the largest professional group in the health care system, but they are also subject to increased stress levels due to the nature of their work. A mindfulness mediation program for nurses working with high morbidity patient groups is the focus of the research. The purpose of the study is to evaluate the effect of the discussed technique on nursing within twelve weeks.

In the course of practicum research, a program was proposed, which included daily forty-five-minute mindfulness meditation sessions for twelve weeks. The aim was to determine whether such a technique could alleviate work-related stress in the case of nursing. According to Barbe et al. (2017), stress, among other factors, negatively affects the nurses’ work process, which is why reducing should be a high priority for the health care system. Accordingly, nurses experiencing such issues may demonstrate poorer results in terms of nursing outcomes. The participants of the present study used the proposed meditation technique and reported a moderate decrease in overall stress levels. As a result, an improvement was observed, as far as their workplace satisfaction is concerned. Consequently, stress reduction positively affected the implementation of patient-centered care methods. The practicum site saw an increase in positive feedback from patients, as well. During the final weeks of the study, there was a significantly better level of communication between nurses and their patients, leading to better health care outcomes.

Overall, the practicum study returned promising results, as the mindfulness mediation program proved to be effective in the setting. However, the degree to which it reduced stress levels was moderate, and results varied among participants. Nevertheless, positive outcomes were observed, confirming that such techniques have much potential for the improvement of the workplace environment. However, further research is required to provide a comprehensive paradigm of mindfulness mediation use in the clinical setting.

Reference

Barbe, T., Kimble, L. P., & Rubenstein, C. (2017). Subjective cognitive complaints, psychosocial factors and nursing work function in nurses providing direct patient care.Journal of Advanced Nursing, 74(4), 914–925. Web.

Introduction

Meditation is highly associated with producing a state of body relaxation and a tranquil mind. The form of self-care is used for treatment purposes, as it relieves stress and symptoms in some diseases. According to Clarke et al., approximately 200 to 500 million people from all over the world have meditated at least once in their lives (1). Meditation improves the level of anxiety by 60%, and at least 14% of Americans are enjoying the benefit (Clarke et al. 1). The history of meditation links the performance to religious practices. The roots of Hinduism and Buddhism are partly associated with this form of self-care. The purpose of this paper is to investigate the importance and benefits of meditations as well as their liabilities.

Meditation is an ancient practice believed to originate in India as early as 1500 BCE. During the discovery, the exercise involved Vedantism, an Indian Hindu tradition. In further relation to religion, meditation is a central component of Buddhism. According to Repetti, the founder of Buddhism attained enlightenment via the use of meditation (18). Through the technique of concentration, the Buddha achieved a spiritual connection that linked body and mind. A fun fact about meditation is that during the exercise, monks can raise their fingers and toes’ temperatures to up to 17 degrees (Repetti 20). Other experts however argue that meditation barely provides positive effects because it is associated with psychopathic behaviors. Today, meditation is widely practiced as a reflective method that helps relievestress, among other benefits. Meditation has physical and psychological health benefits that outweigh its limitations.

Types of Meditations

Mindfulness Meditation

Mindfulnessmeditation is one of the types of meditation that involves an increased level of awareness, acceptance, and being mindful. During the exercise, individuals open their minds to realize what they experience in the care process. Meditators can focus on their flow of breath, emotions, and thoughts without judging them (Rose et al. 512). The meditation process requires total concentration by avoiding all sorts of distractions, such as thinking about the past or future. This form of practice has proven difficult, especially for beginners, but meditators improve with time. However, it is an open practice that can be performed while walking, washing, brushing teeth, and doing other things.

Guided and Mantra Meditation

Guided and mantra meditations are other types of concentration practice. In guided meditation, individuals choose a place or situation in which to focus. Also known as imagery meditation, this form of meditation requires the use of different senses including smell, sound, or textures (Repetti 12). The meditating people are guided by professional meditators or therapists. Mantra meditation entails silently repeating the same words for some time. The act of repetition is to ensure reduced sources of distractions.

Qi Gong and Tai Chi Meditation

Qi gong combines meditation with breathing exercises, relaxation, and body movement to gain and maintain balance. The Chinese community uses this method of meditation, named CHEE-gung as a form of traditional medicine (Repetti 14). Tai chi meditation, being a gentle form of Chinese martial art, involves the performance of self-paced series of postures and movements in a slow and graceful manner accompanied with deep breaths. These two types of meditation are different from all other forms and improve the meditators’ level of concentration, among other things.

Transcendental Meditation

The transcendental form of meditation requires meditators to focus on one mantra and repeat it during the session. Mantras in transcendental meditation perform the same function as breathing in mindfulness does. The therapist or mediator decides which mantra to use in various situations. In this practice, the meditator is expected to repeat the word or phrase in a specific manner (Repetti 13). The performance helps the body relax and achieve an inner state of calmness and tranquility. This type of meditation, however, is not very suitable for people meditating for the first time.

Yoga

Yoga is another type of meditation which involves practicing a series of controlled postures and breaths that help increase body’s flexibility and tranquil the mind. As people move from pose to pose, they are encouraged to concentrate and balance by focusing on one-stop (Repetti 16). Yoga is one of the most practiced forms of meditation in the United States. Other than body balance and flexibility, yoga is also a form of exercise that helps people to stay fit and healthy.

Loving Kindness Meditation

The loving-kindness form of meditation is intended to develop compassion for self and others. During this practice, people are encouraged to direct phrases of positive ideas and goodwill towards themselves, their loved ones, strangers, and people posing stress in their lives (Repetti 18). That way, meditators learn how to extend compassion not only to their loved ones but to their oppositions. Referring to a study about meditation, experts found that exercising loving-kindness meditation for seven minutes every day helped to reduce racial bias (Repetti 18). Thus, this type of meditation is beneficial not only for people’s personal well-being, but also for society’s development in terms of tolerance and acceptance.

Meditations and Money

Many people think that meditation will help them improve their financial state. However, the majority of those who think this way are not aware of the fact that it is impossible to make money without working. At the same time, meditating, especially mindfulness practices, help reduce stress and anxiety, which decreases the probability of impulsive spending. Apart from that, mindfulness meditations help in improving work ethics, productivity, sleep, and attention skills, which contribute to better work performance and growth of personal finance (Chatzky). That is why it is logical to suppose that mindfulness practices help people concentrate, which positively affects their work, life, and money situation.

It is worth mentioning at this point that meditations do not give people the understanding of secret knowledge on how to earn more money. Those who get involved in meditating with the purpose of getting their financial state improved usually get disappointed when they do not get what they want. It is necessary to understand that financial situation improvement becomes possible when people feel less stressed and anxious and become more productive and attentive at work, which contributes to better performance and higher salaries.

Practicing Meditation, Its Importance, and Benefits

Meditating

Most forms of meditation require similar practices such as focusing on one place or thing and taking deep breaths. However, other types such as yoga and Tai chi that require movement may adopt different actions. Some of the most common features in all meditations are as follows. Meditation requires focused attention as the most important factor of the practice. It is through concentrating that the mind becomes free of various distractions that cause worry and stress.

Relaxed breathing and a quiet setting are other factors of the meditation process. The relaxed breathing technique entails deep and even breaths in which meditators use their diaphragm muscles to expand the lungs. These breaths aim to slow heart rate, increase the flow of oxygen in the body, and reduce the stiffness of upper muscles, neck, and shoulders thus relieving body tension (Pascoe et al. 471). A quiet setting helps meditators, especially beginners to concentrate. Once people get used to the practice, they can meditate at any place.

Comfortable Position and Open Attitude

Some types of meditation such as mantra and transcendental require taking a comfortable position as all forms demand an open attitude. Whether standing, walking, or even sitting, meditators are required to assume a comfortable position to gain most of the benefits. A good posture is also counted as a way of achieving comfort in the process(Pascoe et al. 472). An open attitude helps meditators to let thoughts pass through the mind without judgment. Such attitudes also help the performers to acquire new skills, learn more about themselves, and enjoy the moment.

Importance and Benefits of Meditation

Meditation is important in achieving a sense of peace, calmness, and body balance. The practice is critical based on the benefits gained by the performers. According to Rose et al.,meditation improves human emotional well-being and general health (508). The advantages of meditation do not end immediately after the session. They help people to spend a calmer day and manage certain health conditions. Meditation practice has many benefits related to psychological well-being. Physically, meditation improves flexibility, body balance, and calmness which also contribute to a high level of confidence in humans.

Emotional Advantages

Meditating aids in clearingbulk information built inmind, thus thinking clearly. Through a relaxed mind, people can easily gain a new perspective on stressful situations. Psychological therapists often recommend meditation to build stress-managing skills and reduce negative emotions. Through the body scanningprocess of meditation, people can increase a sense of self-awareness. A study by Repetti shows that young people who, during the identity searching age, practiced yoga realized themselves faster (23). The process helps performers to focus on the past, present, and future, thus defining their purpose in life. Clear minds attained during the meditation exercise are quite imaginative and creative (Repetti 18). Meditators, especially those doing the loving-kindness type of meditation, increase their tolerance and patience. By gaining reduced tension and learning how to extend compassion to self and others, individuals grow more patient and can tolerate more unstable conditions.

Health and Illness Benefits

Meditation may stabilize health conditions that might be worsened by stress. While researching the use of meditation, researchers found the practice to improve several illnesses. Some conditions include anxiety, cancer, asthma, sleep problems, irritable bowel syndrome, high blood pressure, depression, and tension headaches (Repetti 42). The controlled breaths slow down the rate of the heartbeat thus relaxing the whole body and its health conditions. Pascoe et al. sought to investigate the role of endocrine in mental health conditions improvement (470). The findings of the study indicate that the endocrine experienced significant changes in terms of its level of performance. These changes that occurred particularly after meditation corresponded with improved mental health outcomes.

Conclusion

Various forms of meditation help people relieve the levels of stress and anxiety they experience.Although meditation is widely known to give a calming effect to meditators, it also balances human emotions and improves health conditions. Religious practices such as Buddhism takes advantage of the benefits gained from the practice by applying it to their functions. Different types of meditations give varied benefits, including calmness, self-awareness, and general body relaxation. The changes experienced in endocrine after meditations are crucial to improving mental health outcomes. Apart from that, meditations help increase productivity, attention, and work performance, which positively affects people’s general and personal well-being both emotionally and financially. Many people and healthcare professionals consider meditation a practice that is worth trying because it is capable of guiding stressed, anxious, and tired people towards a healthier, calmer, and safer future.

Works Cited

Chatzky, Jean. “How to Use Mindfulness to Manage your Money Better” NBC News, Web.

Clarke, Tainya C., et al. “Use of Yoga, Meditation, and Chiropractors among US Adults Aged 18 and Over.”National Center for Health Statistics, no. 25, 2018, pp. 1-8. Web.

Pascoe, Michaela C., et al. “Meditation and Endocrine Health and Wellbeing.” Trends in Endocrinology & Metabolism vol. 31, no. 7, 2020, pp. 469-477. Web.

Repetti, Rick. Buddhism, Meditation, and Free Will: A Theory of Mental Freedom. Routledge, 2018.

Rose, Sabrina, et al. “The Effect of Meditation on Health: A Metasynthesis of Randomized Controlled Trials.” Mindfulness vol. 11, no. 2, 2020, pp. 507-516. Web.