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EASTERN AND WESTERN PERSPECTIVES OF MEDITATION

General. The word ‘meditation' is by now fairly well known though it conveys different meanings to different people. A dictionary definition1 shows that word is derived from Latin (meditate-meditari), meaning ‘to survey, observe, contemplate'. In order to understand meditation, this paper presents Eastern and Western perspectives along with differences and common features. Western perspectives. Interest in meditation began in West with introduction of technique, Transcendental Meditation which is derived from principles in traditional yoga texts, but has been modified for contemporary practice2. Meditation was described based on physiological studies as a state of ‘alertful rest'3,4, and a strategy to control level of arousal5. Practitioners of meditation were also interested in possibility of meditation giving them special powers (siddhis), to control involuntary functions such as body temperature regulation6 or levitation7. No single technique has been described. According to one description8, there are two main forms. The more common form has been called concentrative, involving focusing on a single, unchanging stimulus. The less common form of meditation has been called ‘opening up', in which practitioner of meditation attempts to broaden awareness to include all forms of sensations. Many scientists believe that despite mystical and spiritual connotations, there is nothing unique about meditative state9, which is comparable to resting or relaxing. To understand Western perspective of meditation, it is important to understand historical background of meditation and contemplation in West. This is closely linked with Christian contemplative prayer which dates back to 4th century (approximately). At time of Reformation contemplative prayer declined or disappeared among Protestants, and went into long decline in Catholic countries. Under influence of rationalism, mystic direct experience of God became suspect. By 19th century contemplative prayer tradition had almost disappeared except among cloistered Catholic religious orders, and it was marginalized even there. Christian contemplative practice began to revive among Benedictines and other monastic orders. During mid-20th century interest in contemplative practices increased, with most popular writer on subject being Cistercian monk Thomas Merton10. Lectio divina, translated as sacred reading, was likely brought to Western Christian Church from Egypt, Syria, and Palestine in early fifth century. It was recommended for both lay persons and monastics in early Christian centuries. Lectio divina as it is traditionally taught, has four parts or elements: