Meditation

Film: Meditation and Healing at the Hospital and at Soji Zen Center, produced by C. Pierce Salguero & Lan A. Li

This film highlights two Dharma teachers from Philadelphia, a hospital chaplain and a Zen teacher. Both speakers draw attention to the health benefits of meditation; however, they introduce meditation within a wider range of Buddhist practices, including chanting the Heart Sūtra, as well as within a social and ethical context.

 

Background

One type of healing activity that is common across Philadelphia—as it is across the Buddhist world—is contemplative practice or meditation. Meditation is not practiced formally in all communities; indeed, the vast majority of temples (i.e., excluding the meditation centers) neither teach meditation publicly nor include it in their regularly scheduled weekly services. However, when questioned by our research team, community spokespersons at these institutions were nearly universal in their readiness to mention meditation as an important practice for lowering stress and creating better conditions for harmony between mind and body. Interviewees at Theravāda temples placed particularly heavy emphasis on the mental health benefits of meditation. Meanwhile, meditation centers universally connected meditation with wellness, particularly highlighting the practice’s positive effects on mental health.

The most prominent form of meditation mentioned by respondents—whether representatives of temples or meditation centers—was the practice of “mindfulness of breath.” Although called by different names, this basic Buddhist practice was widely characterized by spokespeople from virtually all ethnic and sectarian groups as being good for one’s wellbeing. Calming stress and settling the mind was said to lead to increased psychological and physical healing, to mitigate the suffering of illness, and to transform one’s daily habits in health-promoting ways. 

Aside from mindfulness meditation, respondents at some institutions specifically related other contemplative techniques to physical healing. These included a meditation taught at the Thai temple, Wat Mongkoltepmunee, in which the meditator visualizes a healing crystal ball within different parts of the body. Several interviewees mentioned the power of the crystal to purify and heal the body from within. A meditation focusing on the center of qi-energy in the body (Ch. dantian 丹田; Kr. danjeon), is practiced at both the Korean Won Buddhist Temple and the Chinese Ru Lai Si. Respondents at both temples described the regulatory effects of this meditation on the body’s organs and physiological functions. In addition, qigong, taijiquan, and yoga are regularly taught at several meditation centers, often during meditation classes. A similar practice is done at the Won Buddhist Temple under the name “moving meditation.” 

 

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Further reading:
  • Halvor Eifring, ed. 2016. Asian Traditions of Meditation. Honolulu: University of Hawai’i Press. — Overview of meditation in Asian religions, including significant section on Buddhism.
  • Ronald E. Purser, David Forbes, and Adam Burke (eds.). 2016. Handbook of Mindfulness: Culture, Context, and Social Engagement. Switzerland: Springer. — Essays introducing critical perspectives on the sociocultural ramifications of the practice of mindfulness.
  • C. Pierce Salguero (ed.). 2017. Buddhism and Medicine: An Anthology of Premodern Sources. New York: Columbia University Press, pp. 371–430. — Translation and discussion of various texts describing healing meditations from across premodern Asia.
  • Jeff Wilson. 2014. Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture. New York: Oxford University Press. — A study of the history of Buddhist meditation in the US.