Before exploring Acem Meditation in more detail, we will take a brief look at some central aspects that are useful in characterizing meditation techniques in general.
This should support the reader in uncovering similarities and differences between the various kinds of meditation practices, and can also put Acem Meditation into perspective.
Most people today refer to meditation as if all kinds are more or less the same thing. Those who want to learn to meditate may not be aware of the many differences that exist between the various techniques. Accordingly, a beginner’s choice of method may often be arbitrary. The differences are best seen in relation to the instruction, as to what to do and how to handle the challenges that arise during the sitting. This book is built on the idea that characteristics of the technique have a bearing on the results, i.e., on the degree of neuro-physiological changes and deep relaxation that is obtained during meditation and in daily life – be the effects psychological, health related or existential. The claims about the effects made by the various schools of meditation are articulated in strikingly similar manners; words and expressions used tend to blur the underlying differences, also in outcome. It therefore comes as no surprise that many tend to believe that all meditation is the same.
To explore the differences in some depth, a person may find it useful to compare instructions for meditating in relation to the four aspects given below. They are related to differences in the:
The use of attention may vary from rather intense, narrow-focused and excluding concentration via milder watchful attention to the free-floating, non-directive kinds of open and inclusive attention. The various modes of attention form a continuum with two ultimate and opposing endpoints. Concentration, at one end, may be defined as a way of keeping the attention focused on one point of reference to the exclusion of everything else. Concentrated attention may be directed towards the object of meditation, but also, in some forms of mindfulness or vipassana, towards the interferences from inside or outside. The notion of mindfulness is sometimes described as the opposite of concentration. In reality, mindfulness as a concept is not a unified entity; it may vary from more to less watchful attention. In our terminology, it always implies a degree of concentration, be it fairly intense or mild.
At the opposite end, a free mental attitude, as recommended in Acem Meditation, is rather different from the use of attention during concentrative and mindfulness practices. Attention related to a free mental attitude is inclusive and highly non-directive; it allows for interfering mental activity and external stimuli to pass through the mind during the meditative sitting whilst carrying out the primary meditative practice. All modes of attention, from intense concentration, to milder watchful attention and further on to non-directive, free mental attitude, are associated with varying degrees of relaxation. At present, however, research seems to indicate that relaxation is more pronounced during the non-directive use of attention.
The object of meditation varies between schools. A focus on external objects, e.g., a candle, a flower, a tree, or a mountain; these objects are often talked about as naturalistic. External objects may sometimes be symbolic, like a mandala, a yantra or a text from Holy Scriptures. Other schools focus on aspects of the body, like the breath, heartbeat, or bodily sensations. And still others put the attention on inner, mental phenomena, such as a sound, an image or the flow of consciousness. The choice of meditation object is often contextually determined. Usually, meditation techniques that involve the mental repetition of a mantra or a meditation sound originate in Hindu practices. Meditations focusing on the breath are frequently related to Buddhist schools or yogic practices. Meditation objects are from three different domains – the external world, the body or the mind – and most meditation objects can also be described as non-symbolic, often naturalistic, or symbolic. In addition, they can be classified as inner or external. The meditation sound used in Acem Meditation is an inner object, though not symbolic.
Spontaneous activity regularly occurs in the mind. It tends to take over whenever the mind is not fully or only partially focused or concentrated. This spontaneous activity has been referred to by neuroscientists when they use expressions such as ‘the wandering mind’ or ‘stimulus-independent thought’, etc. It includes thoughts, images, memories, even daydreaming, or more complex forms like residuals from events, ruminations over unresolved issues, or rehearsals of factual or imagined events of the past or the future. By will, a meditator can decide to inhibit this spontaneous mental activity; he may concentrate to keep it out, or let go of it and turn his attention somewhere else. At the opposite end, he or she may allow the spontaneous activity to be present in the mind without trying to encourage or limit its presence. The importance of the mind wandering has been subject to debate among neuroscientists. Initially, it was often regarded as negativistic preoccupations or ruminations related to problems and unresolved issues, even guilt, depression, remorse, etc. Lately, more positive explanations have come to the fore. From this perspective, mind wandering is seen as a sign of the brain at rest; it is a creative, reflecting, enriching and recreational mental activity. In most meditation practices, the instructions direct the meditator to restrict the wandering mind, either firmly or gently. In meditations like Acem Meditation, however, full freedom is given to this spontaneous activity; it is regarded as contributing towards recreational and reconstructive resolutions of superficial and deeper unresolved issues of the psyche by letting the wandering mind flow freely, and it is seen as a key to deeper personality development.
The context in which meditation is learnt has implications for the understanding and the interpretations of the meditative experience. When a person is relaxing deeply during meditation, e.g., in a religious context, the experience may be interpreted as the grace of God. The same experience in a non-cultic or non-religious setting may be explained in rational terms. Some meditation objects are firmly embedded and inseparable from their context: they cannot be removed from their context without loss of meaning, purpose and effect. The symbolic, semantic meaning and the emotional investments are completely tied to the practice. An example: Christian meditation on a biblical quotation or on the crucifixion of Christ will not make sense to a Muslim or an atheist.
Other meditation objects are not dependent on symbolic meaning or associations. In those cases, the meditation object and goals are independent of a specific frame of reference; the meditative involvement with the object activates intrinsic neuro-physiological and psychological mechanisms.
In accordance with the view given in the paragraphs above, meditation techniques with regard to context may be divided into two main categories. Firstly, there are those in which the meditative act in essence is part of a belief and value system that symbolically, semantically and emotionally is invested in the practice. Meditation taught in spiritual or religious contexts usually aims for the confirmation of truths expressed in Holy Scriptures, or in its narratives, or in the teaching of a guru or a master. Such teachings often refer to ‘thousand-year-old traditions’; the veracity of such claims may vanish when scrutinized in some depth.
Secondly, meditation may be taught in a secular context, e.g., by professionals as a kind of treatment for health problems. Others may emphasize that meditation is for regular people and is supposed to help one cope with life. Meditation techniques that are a part of this non-religious or non-spiritual category tend to activate general neuro-physiological and psychological mechanisms independent of belief or symbolic-semantic links. Thereby, they are rather universal; they release responses in human beings, independent of culture or creed, etc. The first kind of meditation is hard to de- and re-contextualize, while the second can more readily be re-contextualized.
Acem Meditation belongs to the latter category. Everyone practising this meditation correctly will obtain some degree of relaxation. This is reflected in the physiology of the human body as demonstrated in scientific studies. With practice, most people report better sleep, higher stress tolerance and more energy for work and relationships, sometimes even personality development.
There are more ways to distinguish between meditation techniques. Not all meditation shows significant physiological changes. In some schools of meditation, the goal is not to relax, not to go deep, not to achieve personality development and maturation, but rather to maintain mindful awareness of the present or to experience the presence of God. In still other types of meditation, the ‘feel good’ factor is prominent. Some practices are variants of self-hypnosis or self-suggestion; others want to avoid any degree of self-manipulation or twists of reality.
Some kinds of meditation are to be practised daily for 15-30 minutes, some just sporadically or just for a few minutes, and still others are only to be used on special occasions. Some types of meditation can be practised almost anywhere, while still others depend on certain locations, times or special settings. The motivation of the meditator, his personality and culture may also contribute to the diversity of the meditative experience.