AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION
Zygon December 3, 2025 DOI: 10.1111/j.1467-9744.2010.01117.x (opens in new tab) via DOAJ
Summary
AI-generated from the abstractBuddhist meditation can be taxonomized into five classes based on the psychological or somatic function targeted: emotion-centered (samatha), consciousness-centered (reduction or obliteration of ideation), reflection-centered (morality-directed or reality-directed vipassanā), visualization-centered, and physiology-centered. The author argues that claims of meditation as an infallible tool for realizing supreme truth or universal happiness rely largely on a placebo-like crēdō effect. While meditation may benefit mental and physical health and serve as a valuable alternative in life and clinical treatment, it is not a panacea or necessity.
Study at a glance
| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Keywords | Subject/object duality Theravāda Tantric buddhism Physiology‐centered meditation Buddhist meditation |
| Key finding | Argues that the epistemic validity and happiness-engendering value of Buddhist meditation are largely based on a placebo-like "crēdō effect" rather than being infallible or universally valid. |
Abstract
I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea.