Meditation and Mental Health

It is generally accepted that mindfulness and other types of meditation can be beneficial toward improving one’s mental wellbeing, but more information could be helpful in determining best practices for people who are living with mental health (MH) conditions, especially as it relates to adverse experiences. Clinicians, yoga therapists, and meditation teachers could better serve their clients if they knew which types of meditation have been found to be most effective for specific MH conditions, which types of MH conditions may be contraindicated for meditation and mindfulness practices, how long the meditation sessions should be, how often one should practice, how to better understand and mitigate adverse experiences, and other best practices related to offering meditation for this population.

Vigne (1997) defines meditation as “an intuitive presence to the messages of the body from moment to moment and an attempt to perceive a steady consciousness above the continuous noise coming from automatic sensations and the thoughts they induce” ( p. 47). Meditation has a number of objective benefits, including improved processing speed, improved cognitive flexibility (open-mindedness), reduced sensitivity to intrusive thoughts, improved focus, improved perception, enhanced observational skills, and more effective and flexible attentional resources (Barušs & Mossbridge, 2017; Blackmore & Troscianko, 2024).

Practicing meditation results in structural and functional changes in large-scale networks of the brain, which may lead to the psychological wellbeing that is reported by long-term meditators (Blackmore & Troscianko, 2024). One way it does this is through its effects on the Default Mode Network (DMN), a network in the brain that comes online when one is awake but not engaged in any particular task. It is related to mind-wandering, which is associated with thinking about oneself, other people, remembering the past, imagining the future, and a negative mood. Meditation reduces the mind-wandering activity of the DMN while increasing the activity of cognitive and emotional control networks in the brain. It restructures these networks so that the executive network of the brain regulates the DMN.

Mindfulness and interoceptive practices such as body scans can help calm the mind by reducing the impact of habitual and automatic responses in motor and nervous systems, which reduces the influence of distracting thoughts (Blackmore & Troscianko, 2024). Long-term meditators assert that they can let go of thoughts and feelings that would’ve otherwise been distracting, as they understand the transient nature of these experiences, and learn not to get attached to them. This could have powerful implications for people who are suffering from mental conditions such as anxiety and depression, as these conditions are characterized by intrusive, self-sabotaging, and self-deprecating thoughts. Meditation offers a practice of detaching from these detrimental thought processes. We can acknowledge that they have arisen, and then let them go without analyzing them or telling a narrative about them. We simply let come, let be, and let go.

However, meditation is not without its drawbacks, especially not for populations living with mental health conditions. Meditation-related Adverse Effects (MRAE) refers to effects of meditation that are regarded as unpleasant subjective experiences, and they range in severity from mild to life-threatening (Goldberg et al., 2021). Sparby et al. (2024) found that as many as 25% of meditators report having adverse experiences. Most of these experiences resolved after one day, while 1.4% took longer than a month to dissipate. The most common MRAE reported are anxiety, traumatic re-experiencing, and emotional sensitivity. Adverse childhood experiences (ACEs), loneliness, and psychiatric symptoms (such as anxiety and depression) have been linked to MRAE.

Hindrances can also arise during meditation practice, defined as something unwelcome and unwavering that takes one away or prevents one from practice (Sparby et al., 2024). These hindrances may be related to moods, themes, or distractions such as noises or bodily discomfort. They may also be related to motivational (lack of interest or willingness to practice), cognitive (thoughts or attentional issues), or emotional (yearning, fearfulness, sadness, or restlessness) issues.

Adverse Experiences & Hindrances

It may be that MRAEs are a part of the meditative process, and that healing insights may not arise without some level of discomfort (Goldberg et al., 2021; Sparby et al., 2024). It is believed that these obstacles aren’t to be avoided, nor are they problematic, but rather they could result in one’s growth or catharsis (Sparby et al., 2024). A common saying in meditative circles is without the mud, there can be no lotus, which speaks to this catharsis. The process involves learning how to embrace the mud (MRAE), so that we may grow.

Similarly, without a hindrance, there can be no breakthrough. Learning how to face our problems calmly and effectively is necessary for our wellbeing, and meditation practice may help us do this by replacing unhealthy stress responses with equanimity. For example, Vigne (1997) explains that if traumatic experiences arise while we are in a state of relaxation, then we can replace the negative emotions that are associated with the traumatic event with feelings of deep rest associated with the meditation instead. Once the obstacle is overcome, new ground can be reached.

Meditation heightens one’s awareness, which can provide clarity (Barušs & Mossbridge, 2017). This heightened awareness, coupled with an increased ability to attend to one’s experiences, results in one being able to make more accurate observations and respond to those observations with greater intention or purpose. When one sits in meditation, they do not abandon themselves. It opens the window to the unconscious (Vigne, 1997). Symptoms, MRAE, or hindrances may arise that have previously been suppressed, but this may be beneficial. Once we quiet our mind, our troubles might begin to arise so that we can pay attention and respond to them. Perhaps this is exactly what we want to happen, as it could shine light into what was previously hidden in our shadow, possibly affecting us in negative ways that we were not even conscious of.

Upon having quieted the mind, our guard is let down, and our character flaws may be unable to be ignored, which may be difficult to face without our guard in place (Barušs & Mossbridge, 2017). While this might be a challenging experience at first, Vigne (1997) explains that ridding ourselves of these defense mechanisms is actually a path toward disposing of those mechanisms and resolving our issues, rather than continuing to be inhibited by them and/or projecting them on to others.

Meditation practice can be beneficial as it involves embracing one’s challenges through a welcoming curiosity about the nature of those challenges, discovering the underlying root of the issues, and exploring new perspectives or solutions to the problems. Then, one can adopt those new viewpoints or apply corrective actions. This process is similar to that of psychotherapy (Sparby et al., 2024), except the meditation practitioner uses their own intuition and the insights made possible from the meditation practice itself, rather than prompts from a psychotherapist. Vigne (1997) argues that this process is much more than therapy. It is a spiritual path in itself, known as Jnana (knowledge).

With meditation, the client is the arbitrator of their own recovery, empowered to overcome challenges through their own volition, and provided with resources, tools, and practices with which to use to overcome these challenges. Often, it is the client themself who knows what they need to recover, it’s just that the information they need to discover their solution may be blocked, or buried under a limiting belief or an ineffective thought pattern. This is an important and powerful tool to be able to offer to a client, as many clients may feel hopeless. If they are empowered with these tools, then they may regain a locus of control and a sense of agency, rather than feeling dependent on a psychotherapist or a pharmacological intervention; or completely helpless if those interventions do not work.

We know that there are scientifically proven benefits of meditation for the general public and for those who are suffering from MH conditions (Goldberg et al., 2021). While people who have survived ACEs and who experience psychiatric conditions are more likely to experience MRAE, meditation and mindfulness have been shown to impact those structural changes in the brain that are necessary for one’s recovery (CenterScene, 2025). Here we have a paradox where the experience of MRAE may be a hindrance to the practice and exactly what is needed for growth (Sparby et al., 2024). If we can gain a deeper understanding of what the adverse effects are and how to overcome them, then we can still offer meditation as an option for those who may need it the most.

With more research, if we knew what specific illness one was living with, we could offer a meditation practice that was known to be beneficial to that specific condition. We might first begin with a practice that would be more suitable for a person with a particular condition, then gradually introduce the “antidote” (Vigne, 1997). For example, a person living with depression may be more suited to a relaxed meditation, then we could gradually add more active practices. If a person is living with obsessive-compulsive disorder, they might be more suited to a very precise technique, then we could slowly change it to a more open type of meditation. Practices that involve focusing on the sensations of the body are contraindicated for hypochondriacs, since any bodily sensations are interpreted as the onset of disease. For this population, we could start by providing them with an externalized object of concentration, then gradually begin to bring the awareness inward, desensitizing and normalizing their bodily sensations. Eventually, they may no longer identify with the disorder, as their sensations might no longer feel pathological.

Best Practices

Now, we will explore best practices for practicing meditation with MH conditions and how to navigate adverse experiences if they arise. The first step in meditation is calming the mind, which may take many years to accomplish. Mindfulness is at the center of most meditation practices. It is characterized by embracing a welcoming approach to the present moment that is free from judgment, analysis, or discrimination. One may be instructed to ‘pay attention and not think’ to practice meditation, but avoiding all thoughts isn’t possible. Instead, one is invited to let the thoughts go and return to the practice, rather than try to push them away. One can either pay attention to everything that arises (as in open meditation) or to pay attention to one thing in particular (as in closed or concentrative meditation). To practice meditation, one can adopt any number of seated postures, such as full lotus, half-lotus, Burmese (called sukhasana or easy pose in yoga), or by using a special meditation bench. These postures are meant to help keep the body in an upright position, keep the mind alert and prevent one from falling asleep.

Treleaven (2022) explains that it is important to stay within our window of tolerance while practicing mindfulness or meditation. Our window of tolerance is an optimal state of arousal, a state where we feel stabilized and safe, curious about our experience, and emotionally regulated. If we are outside of our window, we may be in a state of hypo- or hyper-arousal. Hypo-arousal is characterized by a relative absence of sensation, numbing of emotions, disabled cognitive processing, reduced physical movement, numbness, and feeling shut down. Hyper-arousal is characterized by increased sensation, emotional reactivity, hypervigilance, intrusive imagery, disorganized cognitive processing, hypervigilance, panic, anxiety, anger, or agitation. With practice, we can learn how to regulate ourselves so that we can stay within our window. The more we practice, the wider our window becomes.

One way to stay within our window, thereby managing MRAE, is to practice resourcing, which is to come back to an inner resource which allows them to immediately feel supported, calm, and at ease (Treleaven, 2022). Vigne (1997) refers to this resource as one’s true nature or the Divine. Placing a hand on the body, such as on one’s heart, arm, or at the nape of their neck, has also been shown to feel supportive (Treleaven, 2022). Additional techniques include opening the eyes if they are closed (especially if one is experiencing a flashback), breathing more quickly or more slowly (depending on whether or not someone is hypo- or hyper-aroused), adjusting one’s posture, and even standing up. Different techniques will work for different people, so it is important to try different ones to see what works best.

Shifting one’s attitude is another way to manage the experience of hindrances, such as by fostering a positive mindset by cultivating hope and trust that one is on the right path, and acceptance through patience or forbearance (Sparby et al., 2024). Another way to change our attitude toward an MRAE is to understand that our experiences are temporary, which may help reduce the impact that they can have on us (Vigne, 1997). Other techniques might involve adopting a loving-kindness attitude toward oneself and practicing self-compassion and self-care toward the adverse experience (Sparby et al., 2024). Taking the meditative approach of “let come, let be, and let go,” can be a useful approach to take toward our hindrances, as long as we are addressing the issue rather than simply bypassing it in the name of “letting go.”

One might also try redirecting the energy such as through exercise or by allowing oneself to express the emotion that arises (Sparby et al., 2024; Vigne, 1997). Talking to someone about what is coming up for us is also an important strategy to take. If our hindrance is related to the experience of pain, one might adopt a different posture.

One way of navigating MRAE and hindrances is by managing the amount of time spent meditating (Sparby et al., 2024). The person might start with shorter durations practiced several times a day, then work their way up to lengthier sessions (Vigne, 1997). One could also take breaks during their meditation sessions. It could be best for one to only consider attending a meditation retreat after a lengthier practice has been established, as MRAE have been associated with lengthier practices and multi day retreats (Goldberg et al., 2021). Vigne (1997) does not recommend half or whole day meditation retreats for psychiatric patients at all, since they can strain one’s mental capacities and intensify all experiences, positive or negative. Vigne mentions that one must be adhikari (ready) and experienced with the principles of conduct (yama-niyama) before they should participate in intensive meditation.

While limiting the amount of time one spends meditating might prevent or inhibit the experience of MRAE or hindrances, Sparby et al. (2024) suggest that overall, increasing the amount of time spent meditating may be what’s needed to overcome the challenges. Meditation practice itself is a way of navigating MRAEs and hindrances. Vigne (1997) emphasizes the importance of listening to the symptoms that arise, as they are trying to tell us something, and worthy of our attention and care.

Learning how to meditate can be stressful, but I would argue that it is a type of eustress: a healthy or positive type of stress that we experience whenever we learn something new. Meditation teaches us to respond skillfully to our distractions and our stressors by patiently and calmly accepting and nurturing them. Over time, we learn the skills that are needed in being able to respond to adverse experiences. However, it is important not to rush this process, and should the adverse experiences become so overwhelming that they stretch beyond our window of tolerance, then implementing supportive measures or even stepping back from our meditation practice altogether may be necessary (Treleaven, 2022).

It might also be worth noting that some people simply will not benefit from a meditation practice, and that’s okay. There are many interventions that don’t work for all people. Rarely do we find a one-size-fits-all solution in terms of MH recovery. Of course, these practices should only be offered if the patient is interested in trying them. We as meditation teachers or MH clinicians should also practice the art of letting go; if the patient is not interested, we should not push them.

This paper has highlighted the therapeutic benefits that meditation can offer from an objective and subjective perspective, and discussed MRAE and how to navigate them. From a social perspective, it is my hope that future clinicians, meditation teachers, and yoga therapists can widen the doors of recovery by increasing the amount of tools and resources that can be offered to their clients through meditative practices.

References

Baruss, I. & Mossbridge, J. (2017). Transcendent mind: Rethinking the science of consciousness. American Psychological Association.

Blackmore, S. J. & Troscianko, E. T. (2018). Consciousness: An introduction. (4th Edition) Routledge.

CenterScene. (2025, March 8). The body keeps the score: Brain, mind, and body in the healing of trauma. [Video]. YouTube. https://www.youtube.com/watch?v=53RX2ESIqsM

Goldberg, S., Britton, W., & Davidson, R. (2021). Prevalence of meditation-related adverse effects in a population-based sample in the United States. Psychotherapy Research. 32(3), 291-305. https://doi.org/10.1080/10503307.2021.1933646

Sparby, T., Eilinghoff-Ehlers, P., Lewandovski, N., Pachernegg, Y., Schnitzler, L., & Edelhäuser, F. (2024). Meditation hindrances and breakthroughs: A multilevel first-person phenomenological analysis. Religions, 15(7), 1-20. https://doi.org/10.3390/rel15070865

Treleaven, D. (2022). Trauma-sensitive mindfulness: Practices for safe and transformative healing. W. W. Norton & Company.

Vigne, J. (1997). Meditation and mental health. Indian Journal of Clinical Psychology, 24(1), 46-51. https://www.jainfoundation.in/JAINLIBRARY/books/meditation_and_mental_health_269658_hr6.pdf

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