Editing Meditation (section)

====Other possible typologies====
Another [[Typology (disambiguation)|typology]] divides meditation approaches into concentrative, generative, receptive and reflective practices:{{sfn|Gangadharan|Hemamalini|2021|p=70}}{{sfn|Aguirre|2018|p=18-20}}
* concentrative: focused attention, including breath meditation, TM, and visualizations;
* generative: developing qualities like loving kindness and compassion;
* receptive: open monitoring;
* reflective: systematic investigation, [[contemplation]].

The Buddhist tradition often divides meditative practice into ''[[Samatha-vipassana|samatha]]'', or calm abiding,<ref>{{cite web|url=https://terebess.hu/english/oxherd27a.html|title=Deepening Calm-Abiding – The Nine Stages of Abiding|website=terebess.hu|access-date=2018-05-08|archive-date=2018-05-08|archive-url=https://web.archive.org/web/20180508191727/https://terebess.hu/english/oxherd27a.html|url-status=live}}</ref><ref>{{cite web|url=https://tricycle.org/magazine/calm-abiding/|title=Calm Abiding|first=Ogyen Trinley|last=Dorje|date=24 December 2011 |access-date=2018-05-08|archive-date=2018-05-08|archive-url=https://web.archive.org/web/20180508185212/https://tricycle.org/magazine/calm-abiding/|url-status=live}}</ref> and ''[[vipassana]]'', insight. [[Anapanasati|Mindfulness of breathing]], a form of focused attention, calms down the mind; this calmed mind can then investigate the nature of reality,<ref name="berkeley.edu">{{cite web|url=https://ggia.berkeley.edu/practice/mindful_breathing#data-tab-how|title=Mindful Breathing (Greater Good in Action)|website=ggia.berkeley.edu|access-date=2018-05-08|archive-date=2018-05-08|archive-url=https://web.archive.org/web/20180508185713/https://ggia.berkeley.edu/practice/mindful_breathing#data-tab-how|url-status=live}}</ref><ref>{{cite journal |last1=Shonin |first1=Edo |last2=Van Gordon |first2=William |title=Experiencing the Universal Breath: a Guided Meditation |journal=Mindfulness |date=October 2016 |volume=7 |issue=5 |pages=1243–1245 |doi=10.1007/s12671-016-0570-4 |s2cid=147845968 }}</ref>{{sfn|Perez-De-Albeniz|Holmes|2000|p=}} by monitoring the fleeting and ever-changing constituents of experience, by reflective investigation, or by "turning back the radiance," focusing awareness on awareness itself and discerning the true nature of mind as awareness itself.

Matko and Sedlmeier (2019) "call into question the common division into 'focused attention' and 'open-monitoring' practices." They argue for "two orthogonal dimensions along which meditation techniques could be classified," namely "activation" and "amount of body orientation," proposing seven clusters of techniques: "mindful observation, body-centered meditation, visual concentration, contemplation, affect-centered meditation, mantra meditation, and meditation with movement."{{sfn|Matko|Sedlmeier|2019}}

Jonathan Shear argues that transcendental meditation is an "automatic self-transcending" technique, different from focused attention and open monitoring. In this kind of practice, "there is no attempt to sustain any particular condition at all. Practices of this kind, once started, are reported to automatically 'transcend' their own activity and disappear, to be started up again later if appropriate."{{refn|group=note|According to Shear, "Focused Attention, Open Monitoring and Automatic Self-Transcending were likely to be associated with (γ and β)13, θ, and α1 EEG bands, respectively."<ref name="Travis, F. 2010"/>}} Yet, Shear also states that "automatic self-transcending" also applies to the way other techniques such as from Zen and Qigong are practiced by experienced meditators "once they had become effortless and automatic through years of practice."<ref name="Travis, F. 2010">{{cite journal |last1=Travis |first1=Fred |last2=Shear |first2=Jonathan |title=Focused attention, open monitoring and automatic self-transcending: Categories to organize meditations from Vedic, Buddhist and Chinese traditions |journal=Consciousness and Cognition |date=December 2010 |volume=19 |issue=4 |pages=1110–1118 |doi=10.1016/j.concog.2010.01.007 |pmid=20167507 |s2cid=11036572 |url=https://scholarscompass.vcu.edu/cgi/viewcontent.cgi?article=1000&context=phil_pubs |access-date=2021-08-05 |archive-date=2021-10-27 |archive-url=https://web.archive.org/web/20211027001509/https://scholarscompass.vcu.edu/cgi/viewcontent.cgi?article=1000&context=phil_pubs |url-status=live }}</ref>