Laz
You may ridicule this sort of sentiment, but I think you should not be so quick to dismiss a point of view because its holder is a politician who believes in yogic flying. That constitutes a very poorly directed argument; the technique of ad hominem - an attack against the holder of the view rather than the view itself.
But I'm sure that wasn't the main point of your comment... which was more to do with the plausibility (or lack thereof) of a causal link between sustained group meditation and an apparent drop in crime rates.
Causality and correlation are tricky topics. Perhaps the meditation coincided with a period of lower crime rates (or perhaps the measure of the crime rates was carefully and posthumously chosen to reflect a finding that was to the satisfaction of the study's author). Either way, we'll be quick to put forward that the apparent (and questionable) correlation of group meditation with less crime does not imply the causation of less crime by group meditation.
Every phenomenon in this world seems to be caused, coming into being via causes and conditions, and itself a cause and condition of other phenomena. But how can we isolate one particular event as an "effect" only (such as a drop in crime rates, perhaps), and then suspect that we have discovered what its causes and conditions are (such as group meditation, perhaps)? How can we presume to penetrate the continuous interconnectivities of events and discern some golden thread, like a domino effect, that we believe is the true causal path that led up to an event? (This may seem like nihilism, or excessive doubt, but it is not - it is merely a ruthless examination of the integrity of the intellectual processes upon which we rely for our ideas.) Every 'effect' is also a 'cause', and every such link in the causal chain is subdivisible into further constituents, and all of this analysis (and the opposite process - the synthesis necessary to establish the sort of scientific correlation postulated at
http://www.alltm.org/pages/crime-arrested.html) is done conceptually.
For example, suppose I am thirsty, then I drink, and I am no longer thirsty. We suspect my thirst caused the drink. But in fact the 'drink' event could not have happened without the 'lift water bottle' event which was in fact temporally closer to the 'drink' event - was that not then a more valid cause of the 'drink' event than the 'thirst' event? We would give the 'thirst' event causal primacy because that is the way it seems to our perception of the situation; the 'thirst' event is a much more accessible, much more human event than the 'lift water bottle' event (which seems horribly mechanicistic) or even perhaps the 'water flow' event (far too ubiquitous a natural law to be considered a relevant 'cause' in this particular case), or the 'absoroption of water in the digestive system' event (which happens below the level of our ordinary perception).
Nonetheless, were it not for our shrinkingly anthopomorphic instincts of intellect, we could sea each of these events for the equally and supremely significant and insignificant causes and conditions for the 'drink water' event that, in fact, they are (along with everything else in the universe). But if we try to isolate a particular event as being the one cause of an event, then that speculation is anthopomorphic, and the attempt to elevate the ensuing impression of a causal tendency into some sort of natural law is entirely futile. That sort of causality is an idea that corresponds to nothing concrete in the true nature of reality.
In fact all we can posit is general, very tentative ideas. For example, it seems to be the case that sunlight causes warmth. It's useful for us to work with these ideas, purely for convenience. In fact the 'chain' of 'sunlight' to 'warmth' is fraught with anthropomophisms. What gives us the right to speak of 'sunlight' as if it actually existed, for instance? But we can ignore these questions because we can 'discover' photons, quantum electrodynamics, heat energy, radiation, and so forth, and all these theoretical constructs give us the courage to rely upon a sort of theory of sunlight warmth. (We purposefully ignore that all those theories are themselves constructs of imagination).
Group meditation appeared to cause a decrease in crime rates. (The quantification and qualification of what constitutes 'crime rates' is irrelevant - I'm not disputing the validity/invalidity of the 'finding' here.) But we are disinclined to believe this because we have no such discoveries as meditrons, much less peacemeditrons, and no theoretical framework in which to fit an apparent discovery such as this one. It seems absurd that meditation could do such a thing, and equally absurd that prayer could have positive effects.
We reject these things, ostensibly via Occam's Razor, though what we really flinch against is the possibility of having to modify our conceptual edifices to accommodate something that is, as yet, inexpicable. Despite this ignorance and cowardice, more things are possible in this world than we've yet dreamed (yogic flying included).