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Meditation -- Part
7
The Occult Nature of Meditation
by Dr.
John Ankerberg, Dr. John Weldon |
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Millions of people today do not realize that most meditation is
occult in nature. The practices (some form of daily meditative
discipline), results (altered states of consciousness, psychic powers,
kundalini arousal, spirit contact), and goals (some form of cosmic
consciousness, enlightenment, or development of the "higher self") may
all be classified within the sphere of the practices, results, and
goals of the occult world in general. In this section, we will
document the occult nature of the vast majority of the forms of
meditation practiced in America today.
Occult Phenomena in Meditation
Almost all forms of meditation involve three similar occult
phenomena: 1) the cultivation of altered states of consciousness; 2)
the eventual development of psychic powers; 3) The possibility of
spirit possession. We will look at each of these following.
The Cultivation of Altered States of Consciousness
Meditation-induced altered states of consciousness are our first
illustration of the occult nature of meditation. Following we will
note the research of parapsychologist Dr. Karlis Osis and others which
reveals that the most central factor in meditation is an altered state
of consciousness (ASC), Parapsychologist Dr. Gertrude Schmeidler,
former president of the Parapsychological Association, stales "Trance
shows many similarities to meditation…."1
Trance states and ASCs have been traditionally associated with the
occult world, demonism, and other forms of spirit contact, such as
shamanism, witchcraft, neo-paganism, magic ritual, Satanism, mediumism,
and yogic disciplines). Whether one is a short- or long- term
practitioner, meditation is designed to change one’s view of "self"
and the world by altering one’s consciousness. Noted parapsychologist
Karlis Osis and others observe in "Dimensions of the Meditative
Experience" that their own research reveals that "the most central and
complex factor" of the meditative experience is an "intensification
and change of consciousness"’ that is, an altered state of
consciousness.2
They also write:
In spite of the almost universal claim that the meditation
experience is ineffable [indescribable], clear dimensionalities
[characteristics] emerge. Even more, these dimensions seem not to
express everyday states of consciousness: The way of experiencing
[reality] definitely changed…. The subject’s free comments support
the view that successful meditation leads to altered states of
consciousness.3
They conclude, "Effective meditation induces radical changes in a
meditator’s way of experiencing [reality]."4
Further, additional studies prove that meditation induces ASCs:
Ludwig (1966) pointed out that ASCs have both maladaptive
expressions (for example, acute psychotic reactions and
manifestations of organic lesions) and adaptive expressions (for
example, the shamanic trance for healing purposes and new
experiences of knowledge and growth in mystical states)…. Meditation
of any denomination or persuasion has been the religiously
sanctioned method for the induction of the highest state of
consciousness or Meditative ASC. A review of the psychological and
philosophical analyses provided by many authors (James, 1902; Susuki,
1952; Stace 1961; Deikman, 1966; Prince & Savage, 1972) revealed a
commonality of features….
These experiential characteristics permitted the categorization
of meditative experiences as ASCs.5
The ASCs that meditation typically develops tend to result in a
radically restructured, and false, view of self and society.
Characteristically, one ends up thinking that the material universe is
a dream or an illusion and that one’s true nature is one essence with
God. Haridas Chaudhuri writes in his Philosophy of Meditations,
"On attaining cosmic consciousness a person’s world view undergoes a
radical transformation. The consensus of all mystics and sages… is
that the world of normal experience is now revealed as unreal, as
phenomenal, as a mere appearance, as a bad dream from which one wakes
up with a sigh of relief.…"6 Another authority correctly points out, ‘"Decisive behavior changes
follow from this state of consciousness, and the full realization of
nirvana actuates a permanent alteration of the
mediator’s consciousness per se. With the meditator’s realization of
nirvana, aspects of his ego and of his normal consciousness are
abandoned, never to arise again."7 In other words, the individual person is radically affected,
and aspects of his being are destroyed, "never to rise again."
Dr. Jack Kornfield trained for six years in Southeast Asia and
teaches Buddhist vipassana meditation. As a result of
his experiences, he eventually became a Theravadin Buddhist monk. He
also has a doctorate in psychology and is the author of Living
Buddhist Masters. He states, "One articulation of the purpose of
spiritual practice and a viewpoint that is a product of it as well is
to come to understand that we don’t exist."8
In other words, our body and personality are illusions and the goal of
meditation is to escape from or "transcend" them in order to discover
our "true" inner nature, which is supposedly one essence with God or
ultimate reality.
There are many personal and social consequences to such a view. In
the words of Maharishi Mahesh Yogi, the guru of transcendental
meditation, the true self of the enlightened meditator "is uninvolved
with activity… and it is uninvolved with the selves of
individual beings."9
For the meditator, the entire world and all its activities is "like a
world of dolls and toys" which he long ago discarded as an adult.10
Gurus and meditators often think that they are one nature with God
as a result of their meditation practices. Muktananda says, "The Guru
is God Himself…";11
Sai Baba tells his followers, "You are the God of this universe";12
and "You are God in reality";13
Rajneesh says, "As you are, you are God."14
Since the result of New Age meditation is a reinterpretation of
reality as an "illusion," such meditation perceives normal
consciousness itself as maya (illusion), that is, as a "trap"
to be escaped if one is to find true liberation and spiritual
enlightenment. Dr. Walsh states:
…To date, I have seen no explanations other than the almost
universal ones among the meditative-yogic traditions that normal man
is an automaton, more asleep than awake, etc.
…A remarkably wide range of meditation and yogic disciplines...
assert that whether we know it or not, untrained individuals are
prisoners of their own minds, totally and unwittingly trapped by a
continuous inner fantasy-dialog which creates an all-consuming
illusion or maya…. "Normal" man is thus seen as asleep or
dreaming…. When the individual permanently disidentifies from or
eradicates this dream he is said to have awakened and can now
recognize the true nature of his former state and that of the
population. This awakening or enlightenment is the aim of the
meditative-yogic disciplines .…15
Thus New Age meditation is properly classified as an occult
practice because it induces ASCs that support occult philosophies and
goals.
The Eventual Development of Psychic Powers
Almost all forms of meditation lead to the development of psychic
abilities. This is acknowledged by researchers and practitioners
alike. Psychology Today associate editor and psychologist
Daniel Goleman has the Ph.D. in clinical psychology from Harvard and
is an authority on Buddhist vipassana [mindfulness] meditation.
In his article "The Buddha on Meditation and States of Consciousness,"
Goleman observes that "every school of meditation acknowledges them
[psychic powers] as by-products of advanced stages of mastery.…"16
A popular teacher of meditation says:
…Psychic power expresses itself in many forms. It is known as
intuition, clairvoyance, clairaudience, precognition, mental
telepathy, telekinesis, cosmic perception and spiritism. The
techniques for developing all these various forms of psychism are
the same. Mystic meditation is the means by which you may reach into
the higher psychic centers of consciousness and channel the
tremendous forces that await your joyous discovery.17
Leading consciousness researcher John White acknowledges that
"psychic development is likely in the course of one’s [meditative’
practice."18
Television personality and para-psychologist Patricia Mischell says
that "one of the unforeseen bonuses of meditation is that many people
experience an increasing or unfolding of their mental-telepathy
abilities, clairaudience, and clairvoyance through meditation."19
Several experimental studies concluded, "Meditation is an effective
means of producing controlled psi [psychic] interactions."20
And a three-year study by Karlis Osis and Edwin Bokert also revealed a
correlation between meditation and psychic ability.21
One writer explained the ability of meditation to induce astral
projection and spirit contact:
Transcendental meditation is used as a means for releasing the
soul from the physical body and projecting it into the astral
realms. While you are out in the astral [plane], your soul may
acquire knowledge from [dead] ancient masters. You may become
instructed in the arts, music, languages, history or the mystical
secrets back of the cosmos. When you enter that mysterious fourth
dimensional world of spirit, you can tap unlimited powers and soar
to mystical realms where the immortals dwell.22
But psychic powers, however they are mediated in men, are
spiritistically induced and not the result of some allegedly "divine"
human potential. Whenever spiritism is found, psychic powers are also
found (904). The individual who develops psychic powers invariably
involves himself in the world of spiritism, knowingly or unknowingly.
Because New Age meditation develops psychic powers, it is proper to
classify New Age meditation as a form of occult practice.
(to be continued)
Notes:
1 Gertrude Schmeidler, "The
Psychic Personality," Psychic, March/April 1974, p. 30.
2 Karlis Osis, et. al.,
"Dimensions of the Meditative Experience,: The Journal of
Transpersonal Psychology, vol. 5, no. 2, 1973, p. 121.
3 Ibid., p. 130.
4 Ibid., p. 109.
5 Komilla Thapa, Vinoda
Murthy, "Experiential Characteristics of Certain Altered States of
Consciousness," The Journal of Transpersonal Psychology, vol.
17, no. 1, 1985, p. 78.
6 Ruth Montgomery, A World
Beyond (New York: Coward McCann and Geoghegan, 1971), p. 59.
7 As told by his friend Colin
Wilson, in Mysteries (New York: G. P. Putnam’s Sons, 1978),
p. 148, emphasis added.
8 Roger N. Walsh, Frances
Vaughan, eds., Beyond Ego: Transpersonal Dimensions in Psychology
(Los Angeles, CA: J. P. Tarcher, 1980), p. 15, emphasis added.
9 Maharishi Mahesh Yogi, On
the Bhagavad Gita (Baltimore, MD: Penguin, 1974) p. 212.
10 Ibid., p. 157.
11 Swami Muktananda, Siddha
Meditation: Commentaries on the Shiva Sutras and Other Sacred
Texts (Oakland, CA Siddha Yoga Dham of America, 1975), p. 98;
cf. pp. 99-106.
12 Sai Baba, Sathya Shivam
Sundaram, Part 3 (Whitefield, Bangalore, India: Sri Sathya Sai
Publication and Education Foundation, 1972), p. 112.
13 Sanathann Sarathi, ed.,
Sathya Sai Speaks, vol. 8 (Tustin, CA: Sri Sathya Sai Baba, Book
Center of America, 1975), p. 68.
14 Bhagwan Shree Rajneesh, The
Mustard Seed (San Francisco, CA: Harper & Row, 1975), p. 382.
15 Roger Walsh, "Initial
Meditative Experiences, Part One," The Journal of Transpersonal
Psychology, vol. 8, no. 2, 1977, pp. 156-157.
16 Daniel Goleman, "The Buddha
on Meditation and States of Consciousness," in Charles Tart, ed.,
Transpersonal Psychologies (New York: Harper Colophon Books,
1977), p. 218.
17 Anthony Norvell, The
Miracle Power of Transcendental Meditation (New York: Barns and
Noble, 1974), p. 91.
18 John White, "What is
Meditation?" New Realities, September-October, 1984, p. 48.
19 Patricia Mischell,
Beyond Positive Thinking: Mind Power Techniques (Englewood
Cliffs, NJ: Printice-Hall, 1985), p. 126.
20 Stanley Krippner, Leonard
George, "Psi Phenomena Related to Altered States of Consciousness,"
in Benjamin B. Wolman, Montague Ullman, eds., Handbook of States
of Consciousness (New York: Van Nostrand Reinhold Co., 1987), p.
339.
21 Karlis Osis, Edward Bokert,
"ESP and Meditation," Journal of the American Society of
Psychical Research, January 1971.
22 Norvell, Miracle Power,
p. 153.
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Copyright 2006, Ankerberg Theological Research Institute
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