It was pointed out in section 3.3.2 that praying may be a theocentrist practise, but that the act of addressing oneself to the all-nanaic could have a profound symbolic and/or psychosocial influence even for non-supernaturalistic normists. In that respect it is not different from expressing a hope, a wish or thanks; and in that respect it is not different from meditation or contemplation, particularly when engaged in together with other people. The significance of all such activities is first of all psychosocial: they do not have any physically caused effect on the present, veridicalistic account.

Meditation or contemplation are nothing supernatural in themselves, just as wishing another person a good time is nothing supernatural in itself. Meditation is both a 'natural' way of thinking and a 'natural' way of not thinking. As a way of thinking it is the deep thought of someone engaged in contemplation or reflection; as a way of not thinking it is the mental tranquillity of someone endeavoring to realize 'emptiness' or perfect harmony of the mind. Meditation can also be a temporary or periodic activity or --as has been said-- aim at being 'a constant background in the midst of other material and mental activities'. Hence, there are several forms of meditation ranging from 'nonthought' to 'deep thought'. And even as nonthought meditation is not meant to actively suppress thoughts, but --as has been said as well-- to be 'a complete response' to external conditions. Meditative thought thus differs from nonmeditative thought in that it does not respond to external conditions in a partial way, and in that it is not swayed one way or another by emotions. This, however, is not what distinguishes it from inclusive thought (or nonthought). Therefore it cannot only be the content of the thought that counts. To be meditative there is the experience of the thought process itself, as something purging or elevating 'the mind' -- which presupposes that meditation must be an activity amidst other mental or nonmental activities. Moreover, to become an observance, whether denominational or not, it has to be practised as a constant or periodic activity.

Insofar as the content or purpose of meditative thought are inclusivistic or neutralistic, meditation is acceptable both as a one-time activity and as a denominational observance. But whether it concerns the 'complete response' of the inclusive variant, or the 'one-pointed concentration' of the neutral one, in both cases meditation is more symbolic of nonactive neutral-inclusivism than of active neutral-inclusivism. Also historically meditation is an activity engaged in by people with a protoneutralist and/or protorelevantist (and supernaturalist) world-view. Every precaution should thus be taken that neutral-inclusivists who regard meditation as a denominational observance will not drift from nonactive adherence towards nonadherence, that is, the nonadherence of those who entertain protoneutralist, protorelevantist or supernaturalist beliefs.