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Question: A reader wrote in sharing their experience with extended bouts of depression, including low energy, negative thoughts, sadness, and feelings of self-doubt. They noted that while they have explored spiritual practice, they are not convinced that these difficult states are necessarily spiritual in nature, but rather suspected they might simply be part of the human condition. They asked for perspective on how to navigate this.
Response: Hi [Reader],
Good to hear from you.
To answer your thought directly: I agree with you. It is very important not to "spiritualize" everything. While it is true that a deeply realized awakening eventually brings an end to suffering, it is dangerous to bank on some special breakthrough happening soon as a "cure-all," while putting off the necessary immediate steps to deal with the condition. Do not neglect addressing these feelings from conventional perspectives—whether that means psychiatric help, lifestyle changes, or therapy. Sometimes, these states are simply part of the human condition (biological or psychological) and require human solutions, not just spiritual ones.
That said, it is still important to maintain a routine meditation practice. We often approach meditation with the same "wanting" mind that causes our stress—trying to force the inner chatter to stop. In this article,
Basically, nothing exists on its own; everything relies on supporting conditions to survive. Clouds need moisture; flowers need water. Similarly, our inner chatter is fueled by our constant activity of "building." The author explains that we are constantly wanting, conceptualizing, judging, and pushing away experiences. We act like builders trying to construct a "better house" or frantically trying to move out of our current one. Paradoxically, even the desperate want for the thoughts to stop is just another form of this "building." This reactivity provides the very conditions that keep the chatter alive.
Meditation, then, isn't about forcefully stopping thoughts; it is about withdrawing that fuel. By simply returning to awareness (the breath) without engaging or trying to "fix" the noise, you remove the conditions that support it. Like stopping the water supply to a plant, the chatter eventually withers on its own.
The author also emphasizes that consistency is key because of "momentum." If you are 30 or 40 years old, your mind is like a heavy freight train that has been gathering speed for decades. You cannot just slam on the brakes and expect it to stop instantly. It takes time for that momentum to slow down, which is why a sporadic practice won't work—you need the daily regularity of "removing the fuel" to counter that lifetime of momentum.
On the mundane level, you may need to make some practical adjustments to improve your stability. I highly recommend watching this video in full:
In the video, Peterson makes a few crucial points that might help you navigate this:
Don't refuse the "rope": If you are truly deep in depression, don't arbitrarily rule out antidepressants. If society offers you a tool that works biologically to keep you afloat, take it so you have the stability to do the deeper work.
Structure is sanity: Depression often stems from a lack of order. You need specific "pillars" to rest your life on: a job, friends, and an intimate relationship. Peterson warns that if you are missing three or more of these foundational elements (e.g., no job, no friends, no partner, plus a health or drug problem), it becomes almost impossible to help you, because the chaos on one front constantly pulls you down on the others. You must stabilize these pillars—get a job (any job) for the routine, reconnect with friends, and establish relationships—to create a floor to stand on.
Negotiate, don't tyrannize: Instead of beating yourself up for not being perfect, ask yourself: "What is one small thing I am willing to do today that I actually will do?" Small, accruing gains are incredibly powerful.
It is not always necessary to put off self-inquiry and meditation aimed at discovering the deepest truth of your being, identity, and consciousness (unless there is a serious mental health issue, in which case it is advisable to focus on psychological stabilization and grounding with a professional therapist or psychiatrist before engaging in intensive spiritual practice and inquiry). However, you must also take care of yourself and your life, because a healthy mind and body are important supports for that inquiry.
Best, Soh
P.S. Something well said by Kyle Dixon/Krodha:
"...The anatta definitely severed many emotional afflictions, for the most part I don't have negative emotions anymore. And either the anatta or the strict shamatha training has resulted in stable shamatha where thoughts have little effect and are diminished by the force of clarity. I'm also able to control them, stopping them for any amount of desired time etc. But I understand that isn't what is important. Can I fully open to whatever arises I would say yes. I understand that every instance of experience is fully appearing to itself as the radiance of clarity, yet timelessly disjointed and unsubstantiated.." — Kyle Dixon, 2013
“The conditions for this subtle identification are not undone until anatta is realized. Anatta realization is like a massive release of prolonged tension, this is how John put it once at least. Like a tight fist, that has been tight for lifetimes, is suddenly relaxed. There is a great deal of power in the event. The nature of this realization is not often described in traditional settings, I have seen Traga Rinpoche discuss it. Jñāna is very bright and beautiful. That brightness is traditionally the “force” that “burns” the kleśas. The reservoir of traces and karmic imprints is suddenly purged by this wonderful, violent brightness. After this occurs negative emotions are subdued and for the most part do not manifest anymore. Although this is contingent upon the length of time one maintains that equipoise.” — Kyle Dixon, 2019
“Prajñā “burns” karma, only when in awakened equipoise. Regular meditation does not.” — Kyle Dixon, 2021
“I’m not qualified to give any sort of medical advice but sounds like you’d benefit from either continuing with some sort of medication schedule or if you choose to go without meds, at the very least have a therapist you can engage with on a regular basis.
Buddhadharma is great, and in certain degrees of realization does actually eliminate negative emotions so that they aren’t experienced at all. They are “tamed” (damya) so that you form a deep mental and emotional resilience once you reach the level of “patience” (kṣānti). This occurs on what is called the third bhūmi, negative emotions no longer manifest at all. I only say that to share that buddhadharma is in fact a means to an end in terms of conquering emotional turmoil. That said, those are higher realizations, and you shouldn’t bet your mental wellbeing on that type of attainment at this present time. It is better to take measures to find some emotional equanimity and overall peace, even if that means medication and therapy.” — Kyle Dixon
