Experimental psychology has been the main object of The Science of Meditation project. The scientific papers featured in this blog are recent, generally published after 2010. But yesterday evening I came across a study from 1975 that addresses many of the issues which are currently limiting the research and practice of contemporary meditation. Fritjof Capra’s paper, Modern Physics and Eastern Mysticism describes the world views of Buddhism, Hinduism and Taoism, comparing them with Western equivalents.1 In doing so, Capra highlights more than a dozen problems manifest in the contemporary (positivist) scientific understanding of Buddhist meditation. One of which I’m going to discuss here briefly; world views as either organic or mechanistic.
Having experienced the benefits of meditation first hand, I find the failure of psychology to demonstrate the benefits of meditation both wasteful and confusing. As many as ten thousand meditation and mindfulness experiments have been conducted over the last forty years. Yet cognitive psychology describes research in this area as preliminary! Over time two questions have shaped my academic and scientific work; i) how does a spiritual practice become a secular (scientific) practice and ii) what is lost and gained in this transition? Put concisely, how well has the West understood traditional meditation systems?
Strategic reviews of research published since 2016 generally identify two limitations in the science of meditation. An absence of theoretical frameworks and widespread methodological flaws. The lack of a cohesive ontology (framework) is the greater of the two problems. Without a guiding rationale, the scientific method can become directionless, entangling the means with the ends. Capra’s paper sets out his interpretation of the characteristics of ‘Eastern’ spiritual understandings, thus offering signposts to how the West could shape meditation research.2
So what are these organic and mechanistic world views that could alter the trajectory of research? Capra’s paper is 45 years old; much has changed in physics, psychology and our understandings of meditation.3 But as a theoretical study, Modern Physics and Eastern Mysticism deals with overarching concerns that are timeless. Capra argues that the view of ‘reality’ developed in the West rests on certain principles, such as those set out by the anatomist Democritus. It was the progression of this view that led to the creation of classical physics and established dualism as the ‘Western’ way of understanding almost everything.
Conversely Eastern understandings see nature as much more interconnected, that the categories and laws of nature are constructs, built by mental processes rather than absolute ‘truths’. Capra offers a deal of evidence from quantum physics to demonstrate how this proposition might work with the inanimate. But for the psychological sciences, the value of this insight is self-evident, humans rarely respond to complex phenomena in a universally predictable manner. And where experiments reveal ‘universality’ in complex human behaviours, there are generally several factors influencing the data, including society and the experimental method.
So what does this piece of ‘dated’ quantum physics mean for our contemporary understanding of meditation? The essence of this work highlights fundamental differences between ontologies (theories of being) between the societies where meditation was created and is now investigated. That the West follows a culturally relevant mechanistic presumption of causality, even when considering human nature.4 Not to suggest that Newtonian physics doesn’t ‘work’, rather that it is part of a much more sophisticated understanding of nature. Psychology’s failure to recognise that different ontologies exist in different cultures, even when appropriating their technologies has implications to the study of meditation and mindfulness.5
1 Capra, F. (1976). Modern physics and eastern mysticism. Journal of Transpersonal Psychology, 8(1).
2 Capra also discusses Hinduism and Taoism in this paper. Although grouping ideas from different Buddhist schools or diverse religio-philosophical systems can lead to over-generalisations, each of the points made needs to considerer on its individual merit.
3 I’m unfamiliar with Capra’s later studies; his views may have changed radically since this paper was published. I’d be delighted to hear from you if you are familiar with his recent work, feel free to email me or post comments in the text box below.
4 Capra’s thinking embraces physics generally, the emphasis on human behaviour here is my focus rather than a reflection of the paper under discussion.
5 While the existing positivist ontologies present in cognitive psychology offer investigatory potential, there are two problems if traditional meditation is based on a Western world view. Firstly without cognisance of the spiritual frameworks, the contemporary interpretation of the original practices may lack elements foundational to its understanding. Secondly, while positivist approaches will produce data, what is being measured, and how it is understood may be unrelated to the spiritual meditation.