Passage Meditation - Wikipedia

Passage Meditation - Wikipedia

Passage Meditation

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Passage Meditation

First edition Author Eknath Easwaran Language English (orig.) & trans.: Bulgarian,[1] Chinese,[2] Czech,[3] Dutch,[4] French,[5] German,[6][7][8] Hungarian,[9] Korean,[10] Lithuanian,[11] Portuguese,[12] Romanian,[13] Russian,[14] Slovenian,[15] Spanish,[16][17] Telugu[18] Publisher Nilgiri Press; others Publication date 1978 (original); 2016; others Pages 237 (1978); 270 (2016) ISBN 978-1-58638-116-5 OCLC 950007677.Passage Meditation is a book by Eknath Easwaran, originally published in 1978 with the title Meditation. The book describes a meditation program, also now commonly referred to as Passage Meditation. Easwaran developed this method of meditation in the 1960s, and first taught it systematically at the University of California, Berkeley.[19][20]

The program is an eight-point program intended for the "spiritual growth" of the practitioner. The first step in the program involves meditating on a text passage, and since the 1990s the method as a whole has come to be known as "Passage Meditation" (not Easwaran's term). The book has been frequently reprinted and translated into 14 languages. It is reported that more than 200,000 copies were sold in the period of 1978 to 2001.

The first edition of the book had the full title Meditation; commonsense directions for an uncommon life (1978). A second edition in 1991 was subtitled a simple eight-point program for translating spiritual ideals into daily life, and a third, revised edition of the book was published posthumously as Passage Meditation; Bringing the Deep Wisdom of the Heart Into Daily Life (2008).

A fourth, revised edition was published as Passage Meditation – A Complete Spiritual Practice: Train Your Mind and Find a Life that Fulfills (2016). The fourth edition included a new part, not contained in earlier editions, with approximately 80 pages of "Questions and Answers" to numerous questions about meditation (pp. 182–264).

Contents

• 1Topics covered
  • 1.1Method
  • 1.2Questions and Answers
• 2Influence, research, use
• 3Editions
• 4See also
• 5References
• 6External links

Topics covered[edit]

All editions of Passage Meditation contain a chapter dedicated to each of the eight practices or "points" of Easwaran's method of meditation. Each edition also contains a preface by the author in which he explains how he discovered the passage meditation method.

Method[edit]

Meditating on a passage is the first point in Easwaran's eight point program of Passage Meditation, and he recommends practicing it for 30 minutes each day on first rising. The other seven points are to be woven in at various times throughout the day or week. Each of the book's eight main chapters are dedicated to explaining one of the eight points:

1. Meditation on a passage
2. Repetition of a mantram (mantra, or prayer word)
3. Slowing down
4. One-pointed attention
5. Training the senses
6. Putting others first
7. Spiritual fellowship
8. Spiritual reading

A series on the life and works of
Eknath Easwaran
Biography (book) Works
Translations
Dhammapada Bhagavad Gita · Upanishads
Spiritual Biographies
Gandhi the Man Nonviolent Soldier of Islam
Commentaries: Indian
Essence of the Upanishads Essence of the Dhammapada Essence of the Bhagavad Gita Bhagavad Gita for Daily Living
Commentaries: Christian
Original Goodness Love Never Faileth Seeing with the Eyes of Love
Books on Meditation
Passage Meditation Mantram Handbook Conquest of Mind Strength in the Storm · others
Daily Readers + Reference
God Makes the Rivers to Flow Timeless Wisdom Words to Live By
Other works · Other influence

Meditation on a passage involves silent, focused repetition during meditation of memorized selections from scriptures of the world and writings of great mystics. According to Easwaran, the practice of meditating on a specific passage of text (Easwaran suggests the Prayer of Saint Francis or Psalm 23 as examples^[21]) has the effect of eventually transforming "character, conduct, and consciousness." The term passage is chosen to describe a spiritually-inspired text that one meditates on, during an extended period of time set aside for meditation, as compared to a mantram (or mantra). Easwaran collected an anthology of selections from the world's spiritual texts, God Makes the Rivers to Flow, for use in meditation.

Repetition of a mantram. Easwaran describes a mantram as a short, powerful spiritual formula which can be repeated, at any time during the day or night, to call up the best and deepest in ourselves,^[22] and help to slow down, to become more one-pointed, and to put others first.^[23]

Slowing Down is an important spiritual discipline. Living faster and faster gives no time for inner reflection or sensitivity to others, making our lives tense, insecure, inefficient, and superficial. Slowing down helps achieve freedom of action, good relations with others, health and vitality, calmness of mind, and the ability to grow.

One-pointed attention helps to unify consciousness and deepen concentration. Training the mind to give full attention to one thing at a time, whether it is in science or the arts or sports or a profession, is a basic requirement for achieving a goal.

Training the senses means freeing the mind from the tyranny of likes and dislikes so as to "live in freedom", "live intentionally"

Putting others first. Dwelling on ourselves builds a wall between ourselves and others. Those who keep thinking about their needs, their wants, their plans, their ideas, cannot help becoming lonely and insecure. As human beings, it is our nature to be part of a whole, to live in a context where personal relationships are supportive and close.

Spiritual Fellowship with people whose companionship is elevating, and working together for a selfless goal without expecting any reward or recognition, augment and enhance the individual's capacities.

Easwaran says that the eight points, though they may at first seem unrelated, are closely linked. "Quieting your mind in morning meditation, for instance, will help your efforts to slow down at work, and slowing down at work will, in turn, improve your meditation ... Unless you practice all of them, you cannot progress safely and far".^[24]

Passage Meditation does not require adherence to any particular religion or belief.^[25][26]

Questions and Answers[edit]

The fourth edition (published in 2016) also contains about 80 pages dedicated to answering numerous questions about how to practice the program.

Influence, research, use[edit]

Workers in professional fields, as well as writers of popular books, have cited or been influenced by the passage meditation program.^[27][28] Sometimes, the passage meditation program has been included among resources for complementary and alternative medicine.^[29][30]

Several empirical research studies have examined the effects on health professionals and college undergraduates from receiving training in the Passage Meditation (PM) program. Peer-reviewed research, published in professional psychology and health journals, has shown that following the passage meditation program reduces stress^[31] and increases confidence in tasks such as caregiving^[32]

These studies mostly used randomized methods. Like much recent research on meditation (e.g., on mindfulness meditation), research studies on Passage Meditation have neither postulated nor claimed to infer the operation of supernatural or other non-natural, non-psychological processes.^[33] Research on Passage Meditation through early 2007 was reviewed in chapter 6 of Spirit, science and health: How the spiritual mind fuels physical wellness.^[33]

In Neurology Now, published by the American Academy of Neurology, the article "Meditation as Medicine"^[34] states that various well-designed studies show that meditation can increase attention span, sharpen focus, improve memory, and dull the perception of pain, and lists Passage Meditation as a common meditation method.

Passage Meditation has sometimes been integrated into college curricula.^[35][36]

Editions[edit]

In 2001, Publishers Weekly reported that the book Meditation (later republished in as Passage Meditation) had "sold more than 200,000 copies since its 1978 debut."^[37] English editions have been published in the US, the UK, and India. Non-English translations of the book have been published in Bulgarian,^[1] Chinese,^[2] Czech,^[3] Dutch,^[4] French,^[5] German,^[6][7][8] Hungarian,^[9] Korean,^[10] Lithuanian,^[11] Portuguese,^[12] Romanian,^[13] Russian,^[14] Slovenian,^[15] Spanish,^[16][17] and Telugu,^[18] The four US editions are:

• Eknath Easwaran, Meditation: commonsense directions for an uncommon life, Nilgiri Press (1978), ISBN 978-0-915132-15-7, OCLC 1036697581 (237 pages).
  • reprinted in 1980, 1984, 1989 by Nilgiri Press, ISBN 978-0-915132-16-4.
• Eknath Easwaran, Meditation: a simple eight-point program for translating spiritual ideals into daily life, Nilgiri Press (2nd ed. 1991), ISBN 978-0-915132-66-9, OCLC 630779370 (251 pages).
• Eknath Easwaran, Passage Meditation: Bringing the deep wisdom of the heart into daily life, Nilgiri Press (3rd revised ed. 2008), ISBN 978-1-58638-026-7, OCLC 846570022 (233 pages).
• Easwaran, Eknath (2016). Passage meditation – A complete spiritual practice: Train your mind and find a life that fulfills (4th ed.). Tomales, CA: Nilgiri Press. ISBN 978-1-58638-116-5. OCLC 950007677. (270 pages). e-book ISBN 978-1-58638-117-2, Audiobook ASIN B01KOZA8X4

English-language editions have been published in the United Kingdom by Taylor & Francis (1979, ISBN 978-0-7100-0344-7, OCLC 16498976, 237 pages) and in India by Penguin (1996, ISBN 978-0-14-019036-6, OCLC 43485379, 237 pages), and Jaico (2008, ISBN 978-81-7992-813-4, OCLC 294882652, 251 pages).

See also[edit]

• Research on meditation

References[edit]

1. ^ Jump up to:^a b Екнатх Еасваран (2003). Медитация (Meditation) (Данчо Господинов [Yordan Gospodinov], trans.). Sofia, Bulgaria: Iztok Zapad Publishing House. ISBN 978-954-8945-74-5 (208 pages)
2. ^ Jump up to:^a b Ai si hua lun [Easwaran] (2010). 沉思课 / Chen si ke (Meditation class) Archived 2014-08-08 at the Wayback Machine (高天羽[Gao tian yu], trans.). [Changchun| [Chang chun]], China: 吉林出版集团有限责任公司 [Jilin Publishing Group]. ISBN 978-7-5463-2233-9, OCLC 678924223 (230 pages)
3. ^ Jump up to:^a b Eknath Easwaran (2004). Meditace: jednoduchý osmibodový program pro uplatnění duchovních ideálů v každodenním životě (Meditation: a simple eight-point program for the application of spiritual ideals in everyday life) (Marie Bednářová, trans.). Praha Prague], Czech Republic: Dobro. ISBN 978-80-86459-40-0, OCLC 85111484 (230 pages)
4. ^ Jump up to:^a b Eknath Easwaran (1993). [Op de goede weg: meditatie in acht stappen (On track: meditation in eight steps)] (Peter Slob, trans.). Deventer, Netherlands: Ankh-Hermes. ISBN 978-90-202-8043-2, OCLC 66291149 (185 pages)
5. ^ Jump up to:^a b Eknath Easwaran (1996). Méditation: un programme en huit points pour donner un sens à sa vie (Meditation: an eight-point program to give meaning to his life) (Marie-Annick Thabaud, trans.). Saint-Laurent, Québec, Canada: Bellarmin. ISBN 978-2-89007-788-1, OCLC 35935719 (236 pages)
6. ^ Jump up to:^a b Eknath Easwaran (1991). So öffnet sich das Leben. Acht Schritte der Meditation (Will open your life. Eight Steps of Meditation) (Susan Johnson, trans.). Freiburg, Germany: Herder. ISBN 978-3-451-22323-5, OCLC 256198841 (217 pages)
7. ^ Jump up to:^a b Eknath Easwaran (1998). Meditieren als Lebenskunst.: Acht Schritte zu innerer Harmonie und zur Entfaltung des eigenen Potentials (Meditation as the art of living. Eight Steps to inner harmony and to develop your own potential) (Susan Johnson, trans.). Freiburg, Germany: Herder. ISBN 978-3-451-04683-4, OCLC 67996981 (217 pages)
8. ^ Jump up to:^a b Eknath Easwaran (2009). Meditation: Das einfache 8-punkte-programm für Spiritualität im Alltag (Meditation: A simple eight-point program for spirituality in everyday life). (Peter Kobbe, trans.). Munchen [Munich], Germany: Goldmann. ISBN 978-3-442-21848-6, OCLC 301964827 (295 pages)
9. ^ Jump up to:^a b Eknath Easwaran (1999). Meditáció: gyakorlati útmutató a Mindennapokra (Meditation: A practical guide for everyday) (Simone Avarosy Eve, trans.). Budapest, Hungary: Édesvíz (Freshwater). ISBN 978-963-528-327-9, (269 pages)
10. ^ Jump up to:^a b Eknath Easwaran (2003). 명상 의 기술 (Meditation) (Kim Sŏng-gyun, trans.). 강, Sŏul-si, Korea: Kang, 2003. ISBN 978-89-8218-059-0, OCLC 76837064 (270 pages)
11. ^ Jump up to:^a b Eknath Easwaran (1999). Meditacija (Meditation) (Arvydas Pliučas, trans.). Vilnius, Lithuania: Alma littera. ISBN 978-9986-02-775-1 (236 pages)
12. ^ Jump up to:^a b Eknath Easwaran (2019). Meditação – Um programa de oito pontos para transformar a vida (Meditation - An eight-point life-changing program) (Isabel Haber, trans.). Lisboa, Portugal: Centro Lusitano de Unificação Cultural. ISBN 978-972-9463-80-8 (310 pages)
13. ^ Jump up to:^a b Eknath Easwaran (2008). Opt paşi spre infinit (Eight Steps to Infinity)(Antoaneta Goţea, trans.). Braşov, Romania: Editura Kamala. ISBN 978-973-1837-10-9 (185 pages)
14. ^ Jump up to:^a b Eknath Easwaran (1991). [медитация (Meditation)]. Moskva [Moscow], Russia: ZAO Skorpion.
15. ^ Jump up to:^a b Eknath Easwaran (1999). Meditacija in še 7 stvari, ki vam lahko spremenijo življenje (Meditation and 7 things that can change your life) (Jasna Kamin, trans.). Ljubljana, Slovenia: DZS. ISBN 978-86-341-2289-3, OCLC 445092762 (184 pages)
16. ^ Jump up to:^a b Eknath Easwaran (1995). Meditación: ocho puntos para transformar la vida (Meditation: eight points for transforming life) (Juan Andrés Iglesias, trans.). Barcelona, Spain: Herder. ISBN 978-84-254-1883-9, OCLC 37037689 (259 pages)
17. ^ Jump up to:^a b Eknath Easwaran (1999). Meditación (Meditation) (María Emilia Negri Beltrán, trans.). Buenos Aires, Argentina: Atlantida. ISBN 978-950-08-2117-9, OCLC 644730507 (262 pages)
18. ^ Jump up to:^a b Eknath Easwaran (1998). Dhyanam (Meditation)(Madhuranthakam Narendra, trans.). Chennai (?), India: Subashini Publishing. (196 pages) (printed in Channai, India, by Nagarjuna Printers)
19. ^ Tim Flinders & Carol Flinders (1989). The making of a teacher: Conversations with Eknath Easwaran (see article). Petaluma, CA: Nilgiri Press. ISBN 978-0-915132-54-6 (p. 148: "On the evening of Monday, January 3, 1968, 2000 LSB had standing room only for the several hundred Berkeley students who had registered for The Theory and Practice of Meditation (Religious Studies 138X, four units' credit; instructor, Eknath Easwaran). To anyone's knowledge, it was the first accredited course on meditation offered by any university in the United States - or, for that matter, in the world. ... For ten Monday nights, Easwaran sat atop the black veneer of the demonstration table and lectured on the ancient mystical teachings of the Indian spiritual tradition. Required texts included Patanjali's Yoga Sutras, the Upanishads, the Bhagavad Gita, and Sidney Spencer's Mysticism in World Religion.")(quote viewable online)
20. ^ Yoga Journal: Yoga Luminaries http://www.yogajournal.com/wisdom/1192
21. ^ Easwaran (2008), Passage Meditation, p. 37. (see bibliography section)
22. ^ Eknath Easwaran (2008). The Mantram Handbook, Tomales, CA: Nilgiri, p. 12. ISBN 978-1-58638-028-1
23. ^ Easwaran (2008), The Mantram Handbook, p. 178.
24. ^ Easwaran (2008). Passage Meditation, p. 24.
25. ^ Monika M. Rodman, Passage Meditation: An Invitation to Drink Deeply of Scripture and the Saints' Great Prayers. "Archived copy". Archived from the original on 2007-04-30. Retrieved 2007-06-21. (accessed 18 Oct 2009)
26. ^ AA Meditators, Passage Meditation & the Eleventh Step.[1] (accessed 18 Oct 2009)
27. ^ Henri J. M. Nouwen (1992). Life of the Beloved: Spiritual Living in a Secular World. New York: Crossroad. ISBN 0-8245-1184-0
28. ^ Thomas G. Plante (2009). Spiritual practices in psychotherapy: Thirteen tools for enhancing psychological health. Washington, DC: American Psychological Association. ISBN 978-1-4338-0429-8. (NB: Plante cites the program as derived from Easwaran, 1978/1991; he also included a "case example" for application to psychotherapy practice)
29. ^ David Rakel & Nancy Faass (2006). Complementary medicine in clinical practice: Integrative practice in American healthcare. Sudbury, MA: Jones and Bartlett. ISBN 978-0-7637-3065-9
30. ^ Diane Dreher (2008). Your personal renaissance. Cambridge, MA: Da Capo Press. ISBN 978-1-60094-001-9
31. ^ Doug Oman, John Hedberg, and Carl E. Thoresen (2006). "Passage meditation reduces perceived stress in health professionals: A randomized, controlled trial", Journal of Consulting and Clinical Psychology [Washington, DC: American Psychological Association] v74 n4 pp 714–719 Aug 2006)
32. ^ Doug Oman, T. Anne Richards, John Hedberg, and Carl E. Thoresen (2008). "Passage Meditation Improves Caregiving Self-efficacy among Health Professionals", Journal of Health Psychology v14 n8 pp 1119–1135 Nov 2008.
33. ^ Jump up to:^a b Tim Flinders, Doug Oman, and Carol Flinders (2007). The eight-point program of passage meditation: Health effects of a comprehensive program. In Thomas G. Plante, & Carl E. Thoresen (Eds.), Spirit, science and health: How the spiritual mind fuels physical wellness (pp. 72–93) (table of contents), Westport, CT: Praeger. ISBN 978-0-275-99506-5.
34. ^ Amy Paturel (2012). "Meditation as medicine". Neurology Now. 8 (4): 30–33. doi:10.1097/01.NNN.0000418730.21607.7d. ISSN 1553-3271. OCLC 56829386.
35. ^ Doug Oman, Tim Flinders, and Carl E. Thoresen (2008). "Integrating Spiritual Modeling Into Education: A College Course for Stress Management and Spiritual Growth", The International Journal for the Psychology of Religion v18 n2 pp 79–107 Apr 2008.
36. ^ Richard M. Lerner (2008). "Spirituality, Positive Purpose, Wisdom, and Positive Development in Adolescence: Comments on Oman, Flinders, and Thoresen's Ideas About 'Integrating Spiritual Modeling Into Education'", The International Journal for the Psychology of Religion v18 n2 pp 108–118 Apr 2008.
37. ^ Michael Kress (2001). "Meditation is the message." Publishers Weekly, v248 n13, pS11.

External links[edit]

• Easwaran Teaches Passage Meditation (4-session video introduction)
• Blue Mountain Center of Meditation (BMCM) and Nilgiri Press
• Michael Nagler (2004). "Passage to meditation". Yoga Journal 200 (March/April 2004). (page view at Google books)

Categories: 

• Meditation
• 1978 non-fiction books
• American non-fiction books
• Books about spirituality
• Works by Eknath Easwaran

Contemplative Practices in Action 15] Index, About the Editor and Contributors

 15] Index

 

Abandonment to Divine Providence

(Caussade), 68 Abba, God as, 63 Abiding Prayer, 74

ablution, 127

Abraham (Prophet), 123 absorption of spiritual content, 40 academic coursework, Passage

Meditation and, 53–54

acceptance, 25

accompaniment, 226 active prayer sentence, 69 Adon Olam, 110

adrenaline, 164

advocacy, 226

Aitken, Robert, 161

Alcoholics Anonymous, 239

Allah, 124

altered consciousness, pain and, 217–18

Aminah, K., 137

amygdala, 172

Anthology of Christian Mysticism (Eagan), 71–72

anxiety, mindfulness and, 19

apophatic prayer, 66, 197–98

Arico, Carl, 74

art therapy, mindfulness-based, 29 asana (postures), 146, 147

Askwith, Richard, 240

 

Astin, John A., 28, 69–70

attention: essential nature of, 8, 9;

mindfulness and, 30; training, 1, 10–11t

attitude, mindfulness and,  30 attitudes, cultivation of, 25–26 austerity or burning desire (tapas), 147

Austin, James, 169, 173; Selfless Insights,

169; Zen and the Brain, 169;

Zen-Brain Reflections, 169 autonomic nervous system, mindfulness

and, 28

Axis I and II disorders, mindfulness and, 28

Azhar, M. Z., 137, 138

Azusa Street revival (1906), 209

Baal Shem Tov, 115 Bandura, Albert, 47 Baucom, D. H., 28 Beddoe, A. E., 26 beginner’s mind, 25

behavior, human models of, 47 being present, 168

Benson, Herbert, 2, 86–87, 107;

Relaxation Response, 42

Berry, Wendell, 241 Bhagavad Gita, 38f Bhakti yoga, 146

Bill W., 239

 

bio-psycho-social-spiritual pain model, 206–7

Birchot HaShachar, 112 Blessings of the Dawn, 112 Bodhi, 30

“Body, Mind, Spirit: Yoga and Meditation,” 154

body scan, 21–22

Boorstein, Sylvia, 159

boundless compassion, 160–61

boundless equanimity, 160–62 Bourgeault, Cynthia, 63; Centering

Prayer and Inner Awakening, 65

Brahma Viharas, 160–62

brain function, Zen and, 172, 174

breath meditation, 20–21, 192

bridging tool, 42 Bromley, D. G., 212 Brown, K. W., 30

Buddhism: faces of love in, 160–61; mindfulness and, 18

Burkan, Tolly, 213 “B’yado afkid ruchee,” 110

“calming” practices, 225 Carlson, L. E., 30 Carmody, J., 28

Carson, J. W., 28

Cassian, John, 63–64; Conferences, 63–64

Castan˜ eto, May Lynn, 70 Castellanos, Isabel, 74–75

cataphatic prayer, 66

Catch it, Check it, Change it, 87 Catechism of the Catholic Church, 62–63 Caussade, Jean-Pierre de: Abandonment

to Divine Providence, 68 centering, 9, 10–11t, 13

Centering Prayer, 7, 9, 192;

accompanying practices, 67–69;

applications, 71–74; cross-cultural

considerations, 74–75; distinguish- ing features, 66–67; experimental studies, 69–71; four guidelines, 63–64; historical roots of, 63–64; methods, 64–69; personal relation- ship with God, 61; religious context, 61–63

 

Centering Prayer and Inner Awakening

(Bouregeault), 65

character strengths, 9

Charismatic Christianity, 209, 211–12,

220–21

Chief Yellow Lark, 38f Christian contemplative prayer

tradition, 9, 60–61, 62, 192 chronic pain, spiritual practice and:

applications for health practitioners, 219–20; biological, psychological, and social factors, 206; historical and religious context, 207–11; music and dance, 208; and punishment by God, 207

“Circle of Living Voices” meditation, 191

cleanliness (saucha), 147

cognitive-behavioral interventions, mindfulness and, 29–30

coherent resemblance, 8

Coleman, Arthur, 215

college students, Passage Meditations and, 51–52, 52f

Comparative Effectiveness Research, 97 compassion, 9

complete attention (dharana), 148 concentration, 1, 9, 148

Conferences (Cassian), 64

contemplatio (resting), 68 contemplation and consciousness,

Islamic practice of, 145 Contemplative Non-Dual Inquiry, 70 Contemplative Outreach, 62

contemplative practices, 1, 192; Eastern and Western traditions, 3; faith traditions and, 2; interconnectedness of, 243; introduction to, 226–27;

secularization of, 2

contemplative spirituality, 64 contemporary rock music, spirituality

and, 215

content absorption, 41

contentment (samtosa), 147 control of sensual pleasure

(brahmacharya), 147

conversion in Christian tradition, 193 Cook, Francis, 165–66

 

coping, suffering and, 230

coping styles, Relationship-with-God, 70 courage, 9

cultivation of attitudes, 25–26 cultivation of silence, solitude, and

service, 67

curiosity, 26

da Silva, T. L., 152, 153 dance, spirituality and, 208 dance theology, 211

dance therapy, 219–20 Davidson, R. J., 29 Dench, Judi, 235

denial, 227–31, 230

DePaul  University,  154 depression symptoms, mindfulness

and, 19

Dervish spirituality, 209–10

desert spirituality, 63–64 Desikachar, T. K. V., 146–47 dialectical behavior therapy (DBT),

29–30

Discourse on Good Will, 39f discrimination, slowing down and, 84 Divine Therapy and Addition: Centering

Prayer and the Twelve Steps

(Keating), 74

Dogen, Eihei: Genjo Koan, 167

dranpa, 17

drumming, chronic pain and, 218

Eagan, Harvey: Anthology of Christian Mysticism, 71–72

Easwaran, Eknath, 14, 39f, 46t, 79; The Mantram Handbook, 81; Passage Meditation: Bringing the Deep Wisdom of the Heart into Daily Life, 40, 53–54

eating, mindful, 23–24, 29 educational interventions, Passage

Meditation and, 35–36 EDUCIZE (dance therapy), 219–20 Edwards, Tilden, 61

Egyptian Desert experience, 61–62 eight-point program of Passage

Meditation, 35–56, 36t, 79–80

Ein Sof, 109

ekagratha, 43

 

electroencephalogram studies, 19–20 elements of practice, Passage

Meditation and, 10–11t, 12–14, 12f emotionalism, 218

endogenous opioid pathways, pain and, 216–17

endorphins, pain and, 216–17 energizing spiritual practices, 211–12,

215–19, 225

English class, Passage Meditation and, 53–55

epinephrine, 164 “establishing the prayer,” 125 Examen meditation, 191 exemplars, learning from, 47 experiential religion, 209

extreme ritual performances, 212–15

faith traditions: commonalties across, 14; Passage Meditation and, 37–38; practice systems and, 7–8

family caregivers, mantram repetition for, 94–95

fearlessness, 9

Fetzer Institute, 69

fight-or-flight reaction, 164, 216–17

fire-handling, 212–13, 214, 218–19

forgiveness, 9

Freeman, Laurence, 61

Full Catastrophe Living (Kabat-Zinn), 25–26

Gallagher, W., 43

Genjo Koan (Dogen), 167 gentleness, 26

Germer, C. K., 31 Gil, K. M., 28

Gingerich, Orval, 240

God, one hundred names for, 234 Goleman, Daniel, 8; The Meditative

Mind, 1 

grief, 237

guided meditations, 190–91

Hamilton Rating Scale for Depression, 138

Hanh, Thich Nhat, 161; “Am I sure?” 175–76; Teachings on Love, 161

 

Hasanah, C. I., 137

Hasid, Yaakov Koppel, 115 Hatha yoga, 22, 146

health interventions, Passage Meditation and, 46t

hesychia, 63

higher education classes, yoga and, 154–55

Higher Self or Soul, 144

HIV, mantram repetition and, 87, 88,

96–97

Hoelter, L. F., 212

holy name (mantram) repetition, 41–42 hospital-based caregivers, Passage

Meditation and, 48–51 hospitals, Centering Prayer in, 73

The Human Condition: Contemplation and

Transformation (Keating), 67

humanity, 9

humility, 196

hyperarousal, 164, 217–18

hyperstress hypothesis, 218

IAA (intention, attention, and attitude), 30

Ignatian Colleagues Program, 240 illumination in Christian tradition,

195–96

immersion, 226, 240

“Impacts on Future Generations” meditation, 191

Indian mythology, 145–46

Indian yoga, 43

informal mindfulness practices, 8, 22–23

insight meditation, 19

Inspirational Reading, 45, 47 integral contemplative practice

system, 13

integrated contemplative practice, 7, 8–9

intention, mindfulness and, 30 intercession,  226, 231–36 Intimacy with God (Keating), 67 Into the Silent Land (Laird), 71–72 Islamic tradition, contemplative

approach to: applications and interventions, 138–39; context,

 

123–24; cultivation of attitudes, 134–35; dimensions of practice, 124–36; formal practice, 124–25; informal practices, 131; literature review, 136–37; new research directions, 140; obligatory prayers, 124–25; remembrance of Allah, 131–32; specific contemplation and reflection, 133–34; spiritual

models, 135–36

isolation, suffering and, 231–36 Iyengar yoga, 153

James, William, 1

Jantos, Marek: “Prayer as Medicine: How Much Have We

Learned?” 107

Jesus, 124

Jesus Prayer, 61

Jewish contemplative practices, 109–11; applications, 120; in context, 104–7; dimensions of the practices, 107–8; meditation, 114–16; prayer, 111–14; review of literature, 119–20; Sabbath time, 116–19

Jnana yoga, 146

Joplin, Janis, 239

justice, 9

Kabat-Zinn, Jon, 19, 23, 29; on fight- or-flight reaction, 164; Full Catas- trophe Living, 25–26; on preception and stress, 162; turning toward suffering, 167; Zen mindfulness practices, 176

Kaivalya pada, 145

kappa opioid receptors, chronic pain and, 216–17

karma, 166

Karma yoga, 146

kavannot, 106

Keating, Thomas, 61, 62; Divine Therapy and Addition: Centering Prayer and the Twelve Steps, 74; The Human Condition: Contemplation and Transformation, 67; Intimacy with God, 67; Open Mind, Open Heart, 65

 

kenosis, 63

kensho, 173

Khalsa, S. B., 151, 152, 156

khikr, 131–32

Kiat, Hosen: “Prayer as Medicine: How Much Have We Learned?” 107

Kristeller, J., 28

kriyayoga, 145

Kundalini yoga, 146

Kwon, Hee-Soon, 74

Laird, Martin: Into the Silent Land, 71–72

Lakota Sun Dance tradition, 208 lamentation, 226, 227–31

Lazarus, Richard, 70

leadership, contemplative practices and, 197–98

Leadership Calling meditation, 191

lectio divina (sacred reading), 45, 68, 191

letting go, 25

liberal arts education, Passage Meditation and, 53–54

lighting candles, Jewish practice of, 118–19

limbic system, perceptions and, 172 the “little way,” 196

loss: characteristics of people facing, 225; of a child, 237–38; suffering

and, 236

loving kindness, 26

Loyola, Ignatius, 191, 225, 227

Maimonides, Moses, 115

Main, John, 61

maitri (boundless kindliness), 160–61 maladaptive thinking, 87

mantra, 79

Mantra yoga, 146

The Mantram Handbook (Easwaran), 81 mantram repetition, 7, 8, 41–42, 42,

81–84, 82t; applications and interventions, 92–96; author’s experience with, 80–81; choosing a mantram, 81–82; explanation of, 79–80; historical perspectives,

85–86; literature review, 86–87;

mental/cognitive perspective, 87;

 

new research directions, 96–97; physical mechanisms, 86; program of research, 88–89; psychological/emotional mechanisms, 87; published

research, 89–91t; religious/spiritual mechanisms, 88

“Mantram Repetition for Relaxation” (course), 88

mantram walk, 83

Masters, Kevin S., 112, 116; “Prayer and Health,” 107

May, Gerald, 61

MBRE (mindfulness-based relationship enhancement), 29, 30

MBSR (mindfulness-based stress reduc- tion), 8, 9, 19, 28–30, 43, 51;

and poetry, 26–27; and spiritual models, 26–27

McConnell Prison Unit, 73 McCullough, M. E., 108

medical disorders, mindfulness and, 28 meditatio (reflecting), 68, 191 meditation, major approaches, 1

The Meditative Mind (Goleman), 1 Menninger, William, 61

mental centering/stabilizing practices, 8

Merriam, P., 28

metta, 44

Mevlevi order spirituality, 210 Middle Path, 44

Mind-Body Medicine Research Group, 69–70

mindful attitudes, 10–11t mindful awareness, 30

mindful eating, 23–24

mindful practice, 30

mindfulness, 1, 7, 17–31, 163, 192; adverse effects of, 30; applications and interventions, 28–30; context, 18–19; dimensions of the practice, 19–30; and health, 160; neuroscientific study of, 31; new research directions, 30; one- pointed attention, 85; other considerations, 27; Passage Meditations and, 52; popularity of

 

current approach, 2; seven attitu- dinal foundations of, 25–26; and stress response, 19; theoretical and empirical literature, 27–28; three key elements of, 30

mindfulness-based eating awareness, 29 mindfulness-based stress reduction

(MBSR), 8, 19

mitzvot, 104

Mizo spirituality, 210–11

mock hyperstress hypothesis, 218

Molecules of Emotion: The Science Behind Mind-Body Medicine (Pert), 108

Montana State University, 29 Moses (Prophet), 124

Mother Teresa of Calcutta, 196 mothers in labor, mantram repetition

for, 95–96

mudita (sympathetic joy), 161 Muhammad (Prophet), 131

multitasking, 43

Mungo, Savario, 72–73 music: chronic pain and, 218;

spirituality and, 208

music therapy, 220

Muslim spirituality, 209–10

Mythbusters (television), 213

Nadwi, Sulaiman, 125

naming god, 234

Native American spirituality, 208

neshamah (soul), 113

neshimah (breath), 113 neurobiology: meditation and, 160;

Zen and, 169–75

neuroimaging evidence, 9 New Age movement, 213 niyamas, 147

nonattachment, 26

nonavariciousness (aparigrha), 147 nonclinical populations, mindfulness

and, 28

nonfatal myocardial infarction, 42 nonjudging, 25

nonobligatory prayers, Islamic tradition of, 130–31

nonreactivity, 26

nonstealing (asteya), 147

 

nonstriving, 25

nontheistic inspirational passages, 39f nonviolence (ahsima), 147

not-knowing, 165

obligatory prayers, Islamic tradition of, 124–25, 127–30

observing the breath, 20–21

one-pointed attention, 43–44, 45, 85 Open Mind, Open Heart (Keating), 65 oratio (praying), 68, 191

outcome measures, mindfulness and, 30–31

pain, spiritual practice and chronic, 205–22

Pargament, Kenneth I.: Relationship- with-God coping styles, 70

Parvati, 145–46

Passage Meditation: Bringing the Deep Wisdom of the Heart into Daily Life (Easwaran), 40

Passage Meditation (PM), 7, 8, 35–37, 36t, 47; academic coursework and, 53; college course, 51–52; contemporary challenges, 37t; eight-point program, 35–56, 36t; four modeling processes, 47; and health interventions, 46t; by health professionals, 50f; history and con- text, 36–37; instructions, 40; program, 37–45; and spiritual modeling, 47–48; and traditional religion, 46t; transformational nature of, 40; two dimensions of, 40–41; two strengths of, 35–36; and

workplace professionals, 48–51

Patanjali, 143, 144

patience, 25

Peace, Justice and Conflict Studies program, 155

“Peace for Activists,” 154 Peck, Edward, 240

Pennington, Basil, 61

Pentecostal spirituality, 209, 211–12,

214, 217–18

perceived threats, 175–76

personal koans, 176

 

Pert, Candace: Molecules of Emotion: The Science Behind Mind-Body Medicine, 108

pilgrimage, 226, 238–40

Pizzuto, Vincent, 71–72 PM. See Passage Meditation

poetry, spiritual modeling and, 26–27 Poloma, M. M., 212

positive emotional states, mindfulness and, 19

posttraumatic stress disorder, 44, 93

powerlessness, 236

practice systems, 7–8, 10–11t praise, spiritual practice and, 235

pranayama (yogic breathing), 146, 147 pratyahara (sensory withdrawal), 148 “Prayer and Health” (Masters), 107 “Prayer as Medicine: How Much

Have We Learned?” ( Jantos and Kiat), 107

prayer of intention, 66

Prayer of St. Francis of Assisi, 38f, 53 prayer (pillar of Islam), 124–30 precari, 112

prescribed  postures,  9 prescribed prayers (Islamic), 126 Prier dans le Secret, 74

Prince, R., 218

prison, Centering Prayer and, 72 Prophet Muhammad, 131, 135–36

Psalm 23, 38f

psychological interventions, Passage Meditation and, 35–36

psychotherapy: Centering Prayer as adjunct in, 73; chronic pain and, 221; Muslims and, 137

PTSD (posttraumatic stress disorder), 44, 93

purification in Christian tradition, 193–95

Putting Others First, 44

Raja yoga, 146

Ralte, Lalrinawmi, 210–11 Ravindran, A. V., 152 Ravindran, L. N. B., 152 Razali, S. M., 137 receptive meditation, 66

 

receptivity, 239

Reed, J., 28

relapse prevention, mindfulness-based, 29, 37

Relationship-with-God coping styles, 70

relaxation response, 86

Relaxation Response (Benson), 42 religiosity and mental health, 136–37 religious psychotherapy with Muslims,

137–38

Religious Science/Science of Mind, 70 right view, Zen and, 175–76

Rinzai Zen, 162

ritual performances, extreme, 212–15 ritual washing, Jewish practice of,

118–19

Robbins, Tony, 213

rock music, spirituality and, 215 Roshi, Darlene Cohen, 247; Turning

Suffering Inside Out, 176 Rumi, Jalaluddin, 26–27, 39f, 210

“runner’s high,” 216–217 Ryan, R. M., 30

Sabbath, 107

sacred words, 65, 66

Sadhana pada, 145

Samadhi pada, 145

samadhi (union with the Divine), 148 Santa Clara University, 29

sati, 17

satori, 173

Scholasticism, 64 Schwartz, G. E., 26

SCT (social cognitive theory), 48 self-efficacy, 48

Self-Realization, 145

Selfless Insights (Austin), 169

Sema (whirling dervish dance), 209–10 serotonin pathways, pain and, 215–16 serpent handling, 214–15

set-aside time, 8–9, 10–11t

Shabbat, 116

Shalem Institute, 61

shared themes, 7–14

sheaths of being (koshas), 144 Shema, 113

 

Siegel, Daniel J., 18–19

Silicon Valley, cultural aspects of, 183 Silicon Valley leaders, meditation

practices of, 183–201

sitting meditation, 8, 20

“slain in the spirit” injuries, 212 slowing down, 42, 43, 45

smrti, 17

social cognitive theory (SCT), 47, 48 social support, importance of, 45 Soeng, Mu, 165

“Song of the Jewel Mirror Samadhi,” 167

Soto Zen, 161, 162

Sperry, Len, 73

Spezio, Michael, 69

Spiritual Association, 45

“spiritual but not religious,” 35, 36t spiritual content, absorption of, 40 spiritual edgework, 212–15

“Spiritual Engagement Project,” 69–70 spiritual fellowship, 13

spiritual journey in Christian tradition, 192–93

spiritual modeling, 26–27, 36, 47 spiritual modeling theory, Passage Meditations and, 51–52

spiritual models, 9, 10–11t, 26–27,

46–48

spiritual practice, U.S. adult interest in, 13

spiritual shopping, 13

spirituality, 9; chronic pain and, 206–7; mindfulness and, 28; physical phenomena and, 211; in the workplace, 14

Spirituality and Health Institute (SHI), 8

Spirituality for Organizational Leadership, 183–84; leadership day, meditative practices and the, 197–98; meditation forms, 190–92; overall pedagogy, 184–86; presence meditation, 186–87; role of contemporary organizations, 187–90

St. Benedict’s Rule, 62 St. Francis de Sales, 65

 

St. John of the Cross, 62 St. Mary Marish, 61

St. Therese of Lisieux, 196 stabilizing, practices for, 9 Strength in the Storm, 88 stress, Zen and, 162–64 stress hormones, 164

stress management, mindfulness and, 19, 28

stress responses, 169–75 stressors, chronic and acute, 19 study of sacred scriptures

(svadhayaya), 147

Subramaniam, M., 137 Sudarshan Kriya Yoga, 153

suffering: coping and, 230; spiritual dimensions of, 226–27

Sufi spirituality, 209–10 Sun Dance tradition, 208 Sunnah, 123, 135–36

supplication, Islamic practice of, 132 support groups, Centering Prayer and, 72 surrender to God (isvara pranidhana), 147 Sutras. See Yoga Sutras

sympathetic joy, 161 Syncletica, Desert Mother, 63

tafakkur, 122

Tao Te Ching, 39

Teachings on Love (Hanh), 161 temperance, 9

Templeton Foundation, 69

Tetragrammaton, 106

theistic inspirational passages, 38–39f Thoresen, C. E., 105

time commitment, set-aside, 8–9, 19–20 time/urgency and impatience

syndrome, 42

Tong Len, 185, 191, 192

Toronto Airport Christian Fellowship (TACF), 211

“Toronto Blessing,” 211 traditional religion, Passage

Meditations and, 46t Training the Senses, 44 transcendence, 9

Transcendental Meditation (TM), 37, 86, 192

 

trust, 25

truthfulness (satya), 147

Turning Suffering Inside Out

(Roshi), 176

Twelve Step programs, 239

Twelve Step recovery, Centering Prayer and, 74

Universal Self, 145

Universal Spirit (Brahman), 143, 144 Upanishads, 39f

upeksha (boundless equanimity), 160–61

Varma, 137, 138

Vatican II, 62

Vedas (1700–900 BCE), 143, 144

Vibhuti pada, 145

Vieten, Cassandra, 69–70

Vipassana, 19, 37

virtues and character strengths, 9

W., Bill, 239

walking meditation, 24–25, 192

Walsh, Roger N., 14, 107

Weil, Simone, 226–27

Welcoming Prayer, 68

“whirling dervish” dance, 209–10 Whitman, Walt, 26–27

widu, 127

Willemsen, Eleanor, 70

wisdom, 9

“Without Fear” (Zen story), 159

 

work-free Sabbath, Jewish practice of, 119

workplace professionals, Passage Meditation and, 48–51

World Community for Christian Meditation, 61

worldview, valid and coherent, 13

yamas, 147

Yoga: applications and interventions, 154–55; contemplative practice of, 144–46, 146–51; eight limbs of, 147; new research directions, 156–57; as a practical discipline, 148; review of literature, 151–52; schools of, 146; system of Indian thought, 143

Yoga Sutras, 143–47

yogic breathing, 147

Your Personal Renaissance (Dreher), 53–54

zazen (Zen sitting meditation), 161, 171

Zen and the Brain (Austin), 169

Zen-Brain Reflections (Austin), 169 Zen practice: applications, 175–76;

fearlessness and awakening, 173–74; lore, 159; oneness with

circumstances, 166–68; perception

and suffering, 162, 163; serenity and, 160–62; sitting meditation (zazen), 161, 171; and well-being

(scientific perspective), 169–75

 

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About the Editor and Contributors

The Editor

THOMAS G. PLANTE, PhD, ABPP, is professor of psychology at Santa Clara University and adjunct clinical professor of psychiatry and behavioral sciences at Stanford University School of Medicine. He directs the Spirituality and Health Institute at Santa Clara University and currently serves as vice-chair of the National Review Board for the Protection of Children for the U.S. Council of Catholic Bishops. He is president-elect of the Psychology and Religion Division (Division 36) of the American Psychological Association. He has authored or edited 12 books including, most recently, Spiritual Practices in Psychotherapy: Thirteen Tools for Enhancing Psychological Health (2009, American Psycho- logical Association) and Spirit, Science and Health: How the Spiritual Mind Fuels Physical Wellness (with Carl Thoresen; 2007, Greenwood), as well as published over 150 scholarly professional journal articles and book chapters. Through his private practice he has evaluated or treated more than 600 priests and applicants to the Roman Catholic and Episcopalian priesthood and diaconate and has served as a consultant for a number of Roman Catholic dioceses and religious orders.

The Contributors

JILL E. BORMANN, PhD, RN, is a research nurse scientist at the VA San Diego Healthcare System and an adjunct associate professor at San Diego State University School of Nursing. She conducts a

 

program of research on the health benefits of a mantram repetition intervention in both veteran and nonveteran groups.

DARLENE COHEN ROSHI, MA, is a Zen priest and Dharma heir in the Suzuki-roshi lineage, trained at the San Francisco Zen Center. She is conducting a National Science Foundation–funded study on the relationship between Zen and stress reduction in the workplace entitled “A Study in Contemplative Multi-Tasking,” which is based on her book The One Who Is Not Busy.

ANDRE L. DELBECQ, PhD, is the J. Thomas and Kathleen McCarthy University Professor at Santa Clara University, where he served as dean of the Leavey School of Business from 1979 to 1989. His research and scholarship have focused on executive decision mak- ing, managing innovation in rapid-change environments, and organi- zational spirituality. He is the eighth dean of Fellows of the Academy of Management. He currently directs the Institute for Spirituality of Organizational Leadership at Santa Clara University, which conducts dialogues between theologians, management scholars, and executives.

DIANE DREHER, PhD, is a professor of English at Santa Clara University. Her most recent book is Your Personal Renaissance: 12 Steps to Finding Your Life’s True Calling (Perseus).

JANE K. FERGUSON, DMin, is Parish Partnerships Director for Catholic Charities CYO in San Francisco.

CAROL FLINDERS, PhD, has taught courses on mysticism at the University of California–Berkeley, and the Graduate Theological Union–Berkeley. Her most recent book is Enduring Lives: Portraits of Women of Faith and Action (Tarcher/Putnam).

TIM FLINDERS, MA, is the author of The Rise Response: Illness, Well- ness & Spirituality, and coauthor of The Making of a Teacher. He teaches courses on contemplative spirituality at the Sophia Center for Culture and Spirituality, Holy Names University, Oakland, California.

AISHA HAMDAN, PhD, is an assistant professor of behavioral sci- ences in the College of Medicine at the University of Sharjah, United Arab Emirates. She has authored over 100 international magazine articles, several journal articles, and two books related to Islam:

 

Nurturing Emaan in Children and Psychology from an Islamic Perspective

(forthcoming from International Islamic Publishing House).

HOORIA JAZAIERI, BS, is a graduate student in counseling psychol- ogy at Santa Clara University and is a research assistant at Stanford University.

DAVID LEVY, PhD, is a professor in the Information School at the University of Washington and has focused on bringing mindfulness training and other contemplative practices to address problems of information overload and acceleration.

GERDENIO MANUEL, SJ, PhD, is an associate professor of psy- chology and rector of the Santa Clara University Jesuit Community. He has published articles on coping with stress and traumatic life events, and the relationship of psychology, faith, and religious life. He is a Jesuit priest as well as a clinical psychologist.

DOUG OMAN, PhD, is adjunct assistant professor in the School of Public Health, University of California–Berkeley. His research focuses on psychosocial factors in health, especially spirituality and religion. A major current interest is applications to spirituality of Albert Bandura’s social cognitive and self-efficacy theories. Oman’s research publica- tions have explored how longevity is affected by religious involvement, how to conceptualize and measure spiritual modeling (the social learn- ing of spiritual qualities), how various modes of meditation may foster spiritual modeling, and how spiritual modeling may be integrated into college education. He has led randomized trials of spiritual forms of meditation for college students and health professionals.

MICHELLE J. PEARCE, PhD, is an assistant clinical professor in the Duke University Medical Center, Department of Psychiatry and Behav- ioral Sciences. She is trained in clinical health psychology and helps medi- cal patients cope with the stress and lifestyle changes of chronic illness.

ADI RAZ, BS, is a counseling psychology graduate student at the Institute of Transpersonal Psychology, Palo Alto, California.

T. ANNE RICHARDS, MA, is an interdisciplinary  social  scientist in anthropology and psychology. She retired from the University of California–San Francisco and –Berkeley and now continues working

 

on special projects. She is a graduate of the advanced-studies program at the Yoga Room in Berkeley. Her publications include: “Spiritual Resources Following a Partner’s Death from AIDS” in Meaning Reconstruction and the Experience of Loss and “The Effects of a Spiritu- ally  Based  Intervention   on   Self-Management   in   the   Workplace: A Qualitative Examination” in the Journal of Advanced Nursing.

SHAUNA L. SHAPIRO, PhD, is an associate professor of counseling psychology and author of numerous articles and chapters on mindful- ness. Her recent book is The Art and Science of Mindfulness (American Psychological Association).

HUSTON SMITH, PhD, is Thomas J. Watson Professor of Religion and Distinguished Adjunct Professor of Philosophy, Emeritus, Syracuse University. For 15 years he was professor of philosophy at MIT and for a decade before that he taught at Washington University in St. Louis. Most recently he has served as visiting professor of religious studies, Uni- versity of California–Berkeley. Holder of 12 honorary degrees, Smith’s 14 books include The World’s Religions, which has sold over 2.5 million copies, and Why Religion Matters, which won the Wilbur Award for the best book on religion published in 2001. In 1996 Bill Moyers devoted a five-part PBS special, The Wisdom of Faith with Huston Smith, to his life and work. His film documentaries on Hinduism, Tibetan Buddhism, and Sufism have all won international. awards, and the Journal of Ethno- musicology lauded his discovery of Tibetan multiphonic chanting, Music of Tibet, as “an important landmark in the study of music.”

MARTHA E. STORTZ, PhD, is professor of historical theology and ethics at the Pacific Lutheran Theological Seminary at the Graduate Theological Union and a consultant. She is author of A World According to God (2004) and Blessed to Follow (2008).

SARITA TAMAYO-MORAGA, PhD, is a Zen priest in the Suzuki- roshi lineage and a lecturer at Santa Clara University in the Religious Studies Department.

AMY B. WACHHOLTZ, PhD, MDiv, is an assistant professor of psychiatry at the University of Massachusetts Medical School, and the health psychologist on the Psychosomatic Medicine Consult Service at UMass Memorial Medical Center.

 

ZARI WEISS focuses on bringing spiritual direction to the Jewish community and has written a number of articles on the subject. She is currently the chair of the Committee on Rabbinic Spirituality, a past member of the Spiritual Leadership Task Force and the Wellness Committee of the CCAR, and past copresident of the Women’s Rabbinic Network.

Contemplative Practices in Action 14] Contemplative Practices in Action: Now What?

 14] Contemplative Practices in Action: Now What?

Thomas G. Plante and Adi Raz

This book has attempted to bring together many different and thought- ful voices among professionals who specialize in the integration of spiri- tual and religious contemplative practices and apply these practices to the development of a higher quality life by enhancing well-being, stress management, wholeness, and healing of body, mind, and spirit. They come from Eastern and Western traditions as well as the integration of the two. They represent Jewish, Muslim, Christian, Hindi, Buddhist, Zen, and other approaches. To our knowledge, no other book has offered this integrative and multitradition approach to applied contem- plative practices in both a scholarly and practical way.

The various religious and spiritual traditions all have something important to offer us in terms of contemplative practices. While there are only so many voices that can be heard in one volume, it is clear that there are several unified factors or commonalities present among the traditions. Oman well articulated four similar functions that are elemental in many of the contemplative systems discussed in this book. Most approaches involve setting aside time for practices that reshape and train attention; most also include strategies for centering oneself throughout the day, cultivating personal character strengths, and drawing inspiration and guidance from spiritual exemplars or models. Many of these contemplative practices are more similar than different in terms of their approach and outcomes, while language, culture,

 

and history make each unique and special, perhaps suitable for some people more than others.

Too often we hear in the news and in professional circles that there is a great deal of misunderstanding and often tremendous conflict among and between the religious and spiritual traditions. Many pro- fessionals are also not well versed in spiritual and religious matters including contemplative practices.1 In this project, we brought together Jewish, Muslim, Christian, Hindi, Buddhist, Zen, and others for thoughtful, reflective, and productive collaboration. Some of the contributors include members of the clergy as well (e.g., a rabbi, a Catholic priest, a Zen priest) and several colleagues who are very closely identified with their religious and spiritual tradition and who are devout. Throughout the process of developing this book, including an all-day conference in late 2009, the contributors openly discussed their chapter ideas and learned from each other in a welcoming, honest, and thoughtful manner. They each read and commented on various drafts along the way as well. Everyone had the opportunity to provide feedback for each chapter on multiple occasions. Thus, the efforts of each chapter contributor were informed by careful and thoughtful feedback from all of the other contributors, and the project was there- fore truly collaborative in every way.

This book project represents the third edited book that our team at

the Spirituality and Health Institute at Santa Clara University have now published that bring together experts and students from the vari- ous spiritual and religious traditions in psychology, religious studies, public health, nursing, science, literature, and several other fields.2,3 Our institute includes quarterly extended lunch meetings to discuss a wide variety of multidisciplinary and multifaith research, teaching, conference, and book projects as well as collaboration on many other related topics as they arise. We fondly begin our meetings with the question, “Where might the spirit lead us this time?” We are never disappointed at the end of our discussions. Our lunch table includes clergy, professors from many academic disciplines (e.g., psychology, religious studies, biostatistics, public health, engineering, philosophy, English literature), students from a variety of disciplines, and commu- nity leaders in faith-based, nonprofit, social service agencies. Perhaps this institute and current book project could serve as a model of what could be done elsewhere in both professional and lay circles. We do a lot on a little lunch money.

The religious and spiritual traditions offer much. There is much to

learn and celebrate when thoughtful and well-meaning people with

 

Contemplative Practices in Action: Now What? 245

skills and perspectives that are informed by their spiritual and reli- gious traditions come together and learn from each other with an open, caring, and respectful manner. Having table fellowship around meals helps to enhance the working and personal relationships as well. We hope that our book project will be a contribution in the right direction for interfaith understanding and benefits, and might stimu- late further reflection, research, and application and in doing so, make the world a better place.

Since this volume was not able to address all of the contemplative approaches from the spiritual and religious traditions, future books are clearly needed in our view. Future projects might continue to examine how these and other contemplative approaches can be best understood and used in health promotion broadly defined. Further research may wish to expand in both the empirical and theoretical direction. Empirical research might examine how contemplative prac- tices are most effective with certain populations as well as what role belief in and practice of contemplative practices might play in obtaining the greatest desired effect. Future research may also investi- gate the effectiveness of these practices from a cultural, socioeconomic, or religion of origin lens in order to determine how these factors might influence their effectiveness in daily life. As we could offer only but a taste of what the world’s religions and spiritual traditions have to offer in regards to contemplative practices, future volumes may wish to examine traditions not represented in this book (e.g., Sikhism, Jainism, Taoism, Confucianism, Shamanism, Paganism). Furthermore, many additional contemplative practices within the major traditions presented in this book could be discussed in more detail in future volumes. For example, the Christian tradition includes many different contempla- tive approaches from various Roman Catholic religious orders and traditions as well as many Protestant groups. Future research may also further investigate other contemplative mind-body connections, dis- cussing the myriad ways in which, for example, exercise from hiking in nature to dance can be both contemplative and healing within a par- ticular contemplative practice system. A further look at the use of nature or dreams in contemplative practices may also be warranted in subsequent volumes as well.

It is apparent that there are many options for individuals to choose

when using contemplative practices to make the lifestyle change from mindlessness to mindfulness. The various chapters in this volume address using contemplative practices to better manage the many challenges that arise in daily life. It is our hope that this book will serve

 

as an enlightening and thought-provoking guide to those searching for a more thoughtful, mindful, spiritual, and contemplative path to healing, stress relief, and overall well-being, perhaps for themselves and for others with whom they work. We hope that this book has brought forth a way for individuals to experience a new tradition or provided some insight into how their own tradition approaches the contemplative path. Contemplative practices in action can be both wide and deep with many roads to follow. Perhaps all lead to a better quality of life when used thoughtfully and sincerely.

REFERENCES

1. Plante, T. G. (2009). Spiritual practices in psychotherapy: Thirteen tools for enhancing psychological health. Washington, DC: American Psychological Association.

2. Plante, T. G., & Thoresen, C. E. (Eds.) (2007). Spirit, science and health: How the spiritual mind fuels physical wellness. Westport, CT: Praeger/Greenwood.

3. Plante, T. G., & Sherman, A. S. (Eds.) (2001). Faith and health: Psycho- logical perspectives. New York: Guilford.