https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0176239
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7403193/
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3879457/
Budhism and new age Mndfullness. The link above is a scientific white paper on the various
psycho disorders associated with meditation. Ground breaking in that Islamic and alot of Christian perspectives have talked alot about how the jinns (shaitan) are involved in pagan rituals. This serves as a blatant evidence in that experience. Below are selections from the paper which if anyone has a grounding in Exorcisms or dealing with the jinn (demons) will find it eye opening.
are multivalent in that in some lineages of Tibetan Buddhism they are deliberately cultivated and framed as “signs of progress,” and yet in other contexts can be dismissed as untrustworthy hindrances to genuine insight [39]. In Zen Buddhist traditions, the term makyō refers to
a class of largely perceptual “side-effects” or “disturbing conditions” that arise during the course
of practice and which are also sometimes interpreted as signs of progress [40, 41]. Zen traditions
have also long acknowledged the possibility for certain practice approaches to lead to a prolonged illness-like condition known as “Zen sickness” [42] or “meditation sickness”
Śūraṅgama Sūtra—a classic text of Mahāyāna Buddhism—enumerates fifty deceptive or illusory
experiences that are associated primarily, though not exclusively, with the practice of concentration (samādhi). The Sūtra particularly warns about pleasant experiences that lead the meditator
into a false sense of spiritual progress, which results in misguided thinking and conduct [43].
Some modern accounts also include reports of monks becoming “mentally unstable”
in the wake of such states [46]. O
For phenomena about which little is known, qualitative studies that ask open-ended questions are the most informative and produce the richest phenomenological data about meditation-related experiences. In a pioneering project, Kornfield (1979) [84] conducted a mixedmethods study of American Buddhist meditators during a 3-month Vipassana retreat. While
this study did not specifically probe challenging or difficult experiences, the open-ended query
about “unusual” experiences yielded reports uncommon in the research literature, including
strong negative emotions, involuntary movements, anomalous somatic sensations, and out-ofThe varieties of contemplative experience
PLOS ONE | https://doi.org/10.1371/journal.pone.0176239 May 24, 2017 4 / 38
body experiences. More recently, Lomas et al. (2014) [85] asked active meditators to “recount
their involvement with meditation,
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